Quicksand, the Aesthetic Gaze and the Heterogeneous Subject

I would like to look at how the role of aesthetics in Quicksand relates to the “irritation” noted by Sianne Ngai in Ugly Feelings  and informs Helga’s racial consciousness.

Helga relies on the semiotic capabilities of beauty in order to string together a rational narrative of her life from the outside in, despite the inconsistency and tumult of her psyche. It is evident from the beginning, when Helga “smiles inwardly” at the message her small hats and elegant shoes send to the prim-minded employees of Naxos, who find them “positively indecent”(52). Early on, too, we learn that her entire life Helga has “loved and longed” for beautiful and pleasing “things” (41). It is in this desire for material beauty that we can find Helga’s method of anestheticizing the pervasive irritation that motivates her throughout the novel.

When the signifiers of her appearance are co-opted by the Dahls Helga enjoys it—at first. Helga invests her emotional capital in the “business” of her manufacture as an exotic aesthetic product, “[giving] herself up wholly to the fascinating business of being seen, gaped at, desired” (104). It is important to remember that Helga consents to this “aestheticization” in the beginning and that it is “intensely pleasant to her” (104). The eventual pleasure Helga finds in her beautiful appearance dissolves the initial “perturbation” (103) or irritation Helga experiences at being a “peacock” (103). In this moment Helga rejects any racial obligation to feel ashamed of her marketability in Copenhagen as an exotic and beautiful object. Her willingness to “try on” the identity the Dahls fashion for her, to try to locate her subjectivity through the eyes of her aunt, uncle and Copenhagen society, echoes the impulsiveness with which she relocates herself geographically. Helga’s attempt to locate or identify herself from the outside-in can be viewed as an attempt to arrest the queer condition of her ontological flux and non-binary racial consciousness. By cultivating her own objectification Helga obtains the ontological glue, so to speak, that temporarily alleviates her riven condition.

In Copenhagen Helga purposefully seeks to claim her blackness through the gaze of the Danish. “Intentionally” she speaks the “slow, faltering Danish” she thinks makes her more attractive for its indication of foreignness, and is gratified by the attention she receives (104). In the same turn Helga criticizes black Americans as hypocritical, denouncing that they “didn’t want to be like themselves”, and desired instead to “be like their white overlords” and “were ashamed to be Negroes, but not ashamed to beg to be something else. Something inferior” (104). In adopting her aestheticized and fetishized identity Helga cultivates a counterintuitive racial pride in opposition to both whiteness and blackness. In her above critique we can read Helga’s earlier criticisms of racial uplift, here characterized as the white washing of an essential quality of blackness. That this critique emerges from Helga’s being recast as a fetish object—a luxury item with the power to promote social buoyancy—is problematic, to say the least. Helga’s attempt to locate or identify herself from the outside-in can be viewed as an attempt to arrest the queer condition of her ontological flux and non-binary racial consciousness.

If Helga’s racial consciousness only manifests from the outside-in, as mediated by her beautiful environment, possessions, or appearance, then it follows that this identification exists only in that it is refracted through the eyes of another. In accordance with this triangulated aesthetic gaze, instances of beauty in the novel become representative of a symbolic observer that has the power to confer upon Helga a particular kind of social capital. Aesthetically objectified and “appraised” (81), Helga is contracted into a value (product) and thereby unified into a singular subject (paradoxically) by another’s objectifying gaze.

To be beautiful and to have beautiful things is a way to surrender to the gaze of another and so solicit the unified value that evades her internally. The pursuit and attainment of beauty alleviates temporarily the irritation Helga cannot seem to escape. In Helga’s characteristic attraction to beauty we can read her desire to anestheticize the irritation that stems from her incongruity with an ever-nagging racial binary. Even the “miraculously beautiful” (149) community she experiences in Alabama is refracted through the fervently religious eyes of Reverend Pleasant Green, her marriage to whom was tonic to the irritative rupture that occurred after her final meeting with Dr. Anderson. Helga chose, chased and conquered the Reverend as a way to still herself, to arrest her roaming consciousness and identity in favor of the numb bliss of religiosity and domesticity. Of course, at the end of the novel, in the bed after childbirth, Helga returns to her nomadic state, if only psychologically, and by the last sentence teeters on the edge of self-obliteration.