{"id":141538,"date":"2025-02-13T11:58:14","date_gmt":"2025-02-13T15:58:14","guid":{"rendered":"https:\/\/www.shortform.com\/blog\/?p=141538"},"modified":"2026-01-21T13:21:30","modified_gmt":"2026-01-21T17:21:30","slug":"what-is-pleasure-activism","status":"publish","type":"post","link":"https:\/\/www.shortform.com\/blog\/what-is-pleasure-activism\/","title":{"rendered":"What Is Pleasure Activism? adrienne maree brown Explains"},"content":{"rendered":"\n

What does it mean to reclaim joy in the face of systemic oppression? How can pleasure become a tool for social change? What is pleasure activism?<\/p>\n\n\n\n

adrienne maree brown explores how marginalized communities can use joy as resistance against oppression. Drawing from Black feminist thought, science fiction, and community organizing, brown contends that pleasure is both a fundamental right and a powerful catalyst for social transformation.<\/p>\n\n\n\n

Keep reading to understand brown’s argument that prioritizing joy isn’t selfish\u2014it’s revolutionary.<\/p>\n\n\n\n\n\n\n\n

What Is Pleasure Activism?<\/h2>\n\n\n\n

What is pleasure activism? Brown defines pleasure activism as the effort to reclaim our whole and most joyful selves in the face of oppression<\/strong>. She sees pleasure as our birthright and a basic human need. Further, she argues that feeling pleasure helps us feel psychologically whole and allows us to build the mutual trust necessary to work together for broad social change. <\/p>\n\n\n\n

(Shortform note: While brown coined the term “pleasure activism,\u201d the concept reflects a long history of marginalized communities using joy as resistance. Under the system of chattel slavery in the Americas, enslaved people developed a practice called “stealing the meeting,”<\/a> organizing secret gatherings in woods and swamps where they could worship, dance, and celebrate community away from their enslavers’ surveillance. Similarly, during the Holocaust (1941 to 1945), Jewish prisoners in concentration camps organized covert cultural activities<\/a> such as poetry readings and theatrical performances. Despite the risk, these moments of joy helped preserve cultural identity and human dignity in the face of systematic dehumanization.)<\/p>\n\n\n\n

However, according to brown, many institutions and systems\u2014including those upholding white supremacy<\/a>, patriarchy, and capitalism\u2014restrict or police pleasure, particularly for marginalized groups such as women, communities of color, disabled and LGBT people. Consequently, brown asserts that prioritizing pleasure is an act of political resistance because it challenges these oppressive systems and affirms all people\u2019s right to joy and fulfillment.<\/p>\n\n\n\n

How Has Pleasure Been Controlled for Marginalized Groups?<\/strong>

While Brown doesn\u2019t discuss specific examples, history shows us how those in power have sought to police pleasure, especially for marginalized groups. US laws and regulations have historically controlled:

Sexual pleasure and bodily autonomy:<\/strong> Some laws have  mandated the forced sterilization<\/a> of disabled people and people of color, criminalized same-sex relationships<\/a>, and controlled women’s reproductive rights<\/a>, and restricted interracial relationships. For instance, anti-miscegenation laws in the US,<\/a> which criminalized interracial marriage and relationships, were only struck down in 1967.

Cultural expression and communal joy:<\/strong> Some laws banned gatherings, ceremonies, and celebrations, including music and dance, among enslaved and colonized peoples. The US government, for example, banned Native American religious ceremonies such as the Ghost Dance<\/a>, while slave codes<\/a> made it illegal for enslaved people to gather, drum, or celebrate without white supervision.

Simple physical pleasures:<\/strong> Segregated beaches and pools restricted where Black people could swim. Public spaces were often designed without accessibility in mind, limiting disabled people’s ability to enjoy recreation. “Ugly laws”<\/a> in many US cities made it illegal for people with visible disabilities to appear in public spaces until the mid-1970s.

Self-expression:<\/strong> Dress codes have disproportionately targeted women, people of color, and gender non-conforming individuals. For example, some anti-cross-dressing laws<\/a> were on the books until 2011, and school and workplace policies banned natural Black hairstyles<\/a>.

Beyond physical restrictions, pleasure has also been controlled through psychological means. Shame, religious condemnation, medical labels, and social stigma have been used to make people feel guilty or abnormal for seeking joy in ways that feel natural to them. For example, in the 20th century United States, homosexuality was considered a mental illness. The American Psychiatric Association classified it as a disorder until 1973, leading to widespread stigma and harmful attempts at “conversion therapy<\/a>” meant to change people\u2019s sexual orientation. <\/td><\/tr><\/tbody><\/table><\/figure>\n\n\n\n

In response to attempts to police pleasure, brown advocates a kind of justice work<\/a> she calls pleasure activism. <\/em>brown argues that pleasure activism works by challenging the power structures that have historically denied marginalized communities\u2019 pleasure as a means to control them. <\/p>\n\n\n\n

According to brown, pleasure activism is rooted in five interconnected principles:<\/p>\n\n\n\n

1. What we pay attention to grows<\/strong>. By deliberately shifting our attention from constant struggle to moments of joy\u2014such as noticing a friend’s laughter or the movement of our bodies\u2014we can expand our capacity for joy. The more we notice it, the better our brain gets at spotting and creating opportunities for pleasure. (Shortform note: Neuroplasticity research demonstrates that repeated mental focus strengthens specific neural connections in the brain<\/a>. When we consistently direct our attention toward positive experiences, the neural circuits involved in recognizing and responding to enjoyable moments become stronger and more active, leading to lasting changes in both brain structure<\/a> and daily perception.)<\/p>\n\n\n\n

2. Our actions shape our patterns<\/strong>. When we regularly choose pleasure-supporting behaviors, such as setting healthy boundaries<\/a> or making time for rest, we develop a new set of default behaviors. As a result, finding pleasure slowly becomes a habit. Just as athletes build muscle memory, we can strengthen habits that naturally lead to more ease and enjoyment.\u00a0<\/p>\n\n\n\n

(Shortform note: To turn enhancing pleasure into a habit, you can\u00a0use the habit stacking technique<\/a> from James Clear’s Atomic Habits<\/em><\/a>. This method involves linking new actions to existing habits, making it easier to turn those new actions into habits themselves. For example, if you already read before bed, consider adding a five-minute meditation<\/a> to this routine.)<\/p>\n\n\n\n

3. Working for justice should feel good<\/strong>. Sustainable activism balances the hard work of change with genuine delight. Instead of burning out from constant struggle, we can bring joy to justice movements by centering pleasure\u2014through shared meals, music, art, and celebration\u2014making the path to social change one that replenishes rather than depletes. <\/p>\n\n\n\n

(Shortform note: Why is joy important in justice movements? Research suggests burnout is particularly prevalent in social justice work<\/a> due to the emotional toll of confronting injustice and witnessing trauma repeatedly. Additionally, many social problems are urgent and never-ending, which creates pressure for social justice workers to maintain an unsustainable pace. At the same time, resource limitations in social justice organizations often force people to stretch far beyond their capacity. Lastly, many activists struggle to set boundaries<\/a> or take breaks without feeling guilty about disconnecting from high-stakes work.)<\/p>\n\n\n\n

4. Balance is key<\/strong>. While hedonism advocates personal indulgence (such as overconsumption), pleasure activism focuses on finding sustainable enjoyment (such as savoring a shared meal or taking restful breaks) that replenishes us and <\/em>our communities. This turns pleasure from a depleting private activity into a renewable resource available to anyone. <\/p>\n\n\n\n

(Shortform note: Pleasure activism offers a solution to the \u201ctragedy of the commons<\/a>\u201d\u2014the idea that when people take as much as possible from shared resources for their personal gain, those resources quickly deplete (as when sheepherders overgraze shared land, destroying it). Instead of promoting maximum consumption or overindulgence, pleasure activism encourages finding joy in sustainable, communal ways that preserve resources for everyone.)<\/p>\n\n\n\n

5. Clear boundaries create safety for real joy<\/strong>. By openly communicating our needs and limits\u2014such as “I need quiet time after gatherings” or “I prefer handshakes to hugs”\u2014we help create the trust and safety needed for genuine connection. When everyone’s boundaries are respected, pleasure becomes both ethical and sustainable rather than extractive or harmful. Clear boundaries allow us to experience deeper pleasure in our interactions, as we can fully relax and be present without fear of overextension.<\/p>\n\n\n\n

(Shortform note: Setting clear boundaries stands in contrast to performative “niceness,” which often involves suppressing your own needs and desires. In Not Nice<\/em><\/a>,<\/em> Aziz Gazipura argues that it’s challenging for many people to set these types of boundaries because they’ve internalized the belief that prioritizing others’ needs is virtuous while protecting their own well-being is selfish<\/a>. This pattern of self-sacrifice actually diminishes your capacity for genuine pleasure and connection because you\u2019re too depleted or resentful. True pleasure activism requires you to move beyond \u201cbeing nice\u201d to embrace authentic kindness, which honors your own and others’ boundaries.)<\/p>\n\n\n\n

Where Does Pleasure Activism Come From?<\/h3>\n\n\n\n

brown explains that pleasure activism is inspired by intersecting ideas from Black feminist thought, speculative fiction, and community organizing practices. More specifically, she identifies several thinkers who have helped shape the idea of pleasure activism as a tool for personal healing and a means of challenging systemic oppression. We\u2019ll explore how each of these thinkers’ ideas influenced pleasure activism.<\/p>\n\n\n\n

Joan Morgan on the Politics of Pleasure<\/h4>\n\n\n\n

brown says her definition of pleasure activism builds on the work of Jamaican-American journalist Joan Morgan, who introduced the concept of the “politics of pleasure.” Like pleasure activism, Morgan’s framework emphasizes that acknowledging and claiming Black women’s right to sexual pleasure is a political act. She argues that discussions of Black women’s sexuality<\/a> have historically focused on trauma, violence, and oppression while neglecting pleasure, desire, and agency. Morgan advocates creating space for Black women to express and explore their sexuality on their own terms in order to move beyond narratives that define their lives solely by suffering or exploitation.<\/p>\n\n\n\n

(Shortform note: Morgan’s \u201cpolitics of pleasure\u201d<\/a> directly influenced her groundbreaking work on hip-hop feminism in When Chickenheads Come Home to Roost <\/em><\/a> (1999). Rather than simply condemning hip-hop’s sometimes misogynistic portrayal of Black women’s sexuality, Morgan offered a nuanced analysis of how women navigate pleasure and power within the culture. She argued that Black women could simultaneously critique hip-hop’s sexual politics while claiming space for their own sexual agency and enjoyment. This both\/and approach became foundational to hip-hop feminism<\/a>‘s embrace of complexity and contradiction in Black women’s sexual and cultural expression.)<\/p>\n\n\n\n

Audre Lorde on the Power of the Erotic<\/h4>\n\n\n\n

brown also cites the influence of feminist theorist Audre Lorde’s essay “Uses of the Erotic<\/a>.” In this essay, Lorde suggests that \u201ceroticism\u201d is not just our sexuality, but a deep source of internal power that comes from fully experiencing your feelings, creativity, and connections with others. She argues that, when you tap into the erotic, you better understand what brings you real satisfaction\u2014and that knowledge is revolutionary because it pushes you to demand more from life than what oppressive systems offer. Further, she writes that embracing this kind of erotic power is crucial for liberation; it motivates you to seek change because you want <\/em>to, not out of external pressure or obligation.<\/p>\n\n\n\n

(Shortform note: Lorde also famously wrote that “the master’s tools will never dismantle the master’s house,”<\/a> meaning that we can\u2019t transform oppressive systems using the methods and mindsets that created them. This philosophy is also clear in pleasure activism, which positions joy and pleasure as more effective tools for creating change than oppressive tactics such as suppression, manipulation, and coercion.)<\/p>\n\n\n\n

Octavia Butler on Pleasure\u2019s Role in Survival<\/h4>\n\n\n\n

Another influence on pleasure activism is science fiction novelist Octavia Butler, who portrayed pleasure and symbiosis as vital for survival. For example, in her short story “Bloodchild<\/a>,\u201d the human protagonist’s intimate bond with an alien species ensures both species\u2019 survival. brown argues Butler’s work reimagines pleasure\u2014instead of a frivolous personal indulgence, Butler highlights its role in building sustainable, equitable communities that promote collective well-being.<\/p>\n\n\n\n

Butler’s Complex Portrayal of Pleasure<\/strong>

Some may disagree with brown\u2019s analysis of the role of pleasure in \u201cBloodchild.\u201d Although Butler herself saw \u201cBloodchild\u201d as a love story that celebrates symbiotic connection, others see it more ambiguously and suggest it raises questions about the link between pleasure, power, and abuse<\/a>.

In the story, the alien species control vital resources and protect humans, and humans must serve as hosts for alien larvae. This system of reproduction is fundamentally coercive, according to some readings of the story. However, the human protagonist, Gan, experiences genuinely pleasurable physical and emotional intimacy<\/a> with T\u2019Gatoi, the alien who both protects and impregnates him. This complicates their relationship, as T\u2019Gatoi offers comfort and care while also asserting control over Gan\u2019s body and future.

The relationship between Gan and T\u2019Gatoi demonstrates how pleasure can sometimes function in contradictory ways\u2014for example, it can be a source of connection and a means of control at the same time. This may complicate brown\u2019s reading of Butler. Although brown says Butler highlights pleasure\u2019s role in facilitating collective well-being, some might question how healthy a community that relies on such power imbalances can be<\/a>.<\/td><\/tr><\/tbody><\/table><\/figure>\n\n\n\n

Toni Cade Bambara on the Relationship Between Pleasure and Revolution <\/h4>\n\n\n\n

Finally, brown cites Toni Cade Bambara, a documentary filmmaker and social activist, as a major influence on her vision of pleasure activism. Bambara believed pleasure was essential to revolutionary change, famously declaring that “the role of the artist is to make the revolution irresistible.” According to brown, Bambara demonstrated this philosophy through her emphasis on joy, creativity, and collective care in activism. She embodied these principles by supporting fellow writers, engaging in community healing work, and creating nurturing spaces for Black women’s artistic and political development<\/a><\/p>\n\n\n\n

(Shortform note: Bambara put these ideas into practice through her work in the Black Arts Movement<\/a> of the 1960s and 1970s. As a professor at institutions such as City College of New York and Atlanta University, she developed writing workshops that merged creative expression with political consciousness<\/a>. Her student-centered teaching emphasized self-discovery and encouraged incorporating art into activism<\/a>. Beyond the classroom, Bambara created informal community gatherings that wove together political discussion<\/a>, storytelling, and shared meals\u2014embodying her belief that revolution should feel nourishing and inviting rather than austere.)<\/p>\n\n\n\n

Exercise: Identify Opportunities for Pleasure<\/h3>\n\n\n\n

The first step toward practicing pleasure activism is recognizing what brings you joy<\/a> and satisfaction. Every day contains moments of potential joy\u2014some obvious, others waiting to be noticed. This exercise helps you identify and amplify these sources of pleasure.<\/p>\n\n\n\n

    \n
  1. Think about your typical day. What activities, moments, or experiences bring you genuine pleasure? List one example of each type of pleasure: physical (movement, touch, taste), emotional (connection, accomplishment, peace), creative (making, learning, expressing), social (sharing, helping, belonging), and sensory (sights, sounds, smells).<\/li>\n\n\n\n
  2. How often do you engage in these activities? Are they part of your routine or occasional treats?<\/li>\n\n\n\n
  3. Choose one pleasure you’d like to make a daily practice. How can you incorporate it into your routine? Be specific about when it fits best in your day, what you need to make it happen, and how you will remind yourself to do it.<\/li>\n<\/ol>\n","protected":false},"excerpt":{"rendered":"

    What does it mean to reclaim joy in the face of systemic oppression? How can pleasure become a tool for social change? What is pleasure activism? adrienne maree brown explores how marginalized communities can use joy as resistance against oppression. Drawing from Black feminist thought, science fiction, and community organizing, brown contends that pleasure is both a fundamental right and a powerful catalyst for social transformation. 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