In The Theory of Flight, oppressive political systems constantly impinge on people’s private identities, such as their gender and sexuality, while problems of gender and sexuality sometimes erupt into the political arena. The novel suggests that oppressive governments intrude on citizens’ lives in ways that are, as one character puts it, “too intimate”—more responsible governments would leave their citizens’ private lives and personal identities alone.
One main way that the novel shows oppressive politics interfering in characters’ private lives is through politically motivated sexual violence. The novel implies that the main character Genie may have contracted HIV because government sojas (soldiers) sexually assault her during a politically motivated massacre at the farm compound where her family lives. In the same vein, the oppressive government’s leader, The Man Himself, tries to coerce rich housewife Thandi into sex by telling her that she and her successful doctor husband Dingani are functionally his possessions. Though the former case is more violent than the latter, in both cases men representing the government force or threaten to force sex on female characters as a demonstration of their unchecked political power. It’s not only the political that interferes with the personal, however; sometimes, the personal erupts into and influences the political. For example, Eunice’s husband terrorizes her and limits her educational opportunities for years because he’s jealous of her past as a sex worker—until, finally, she retaliates by telling the government he’s a subversive. The government promptly throws him in prison, where he dies. Thus, the novel demonstrates both how politics can violently intrude on intimate matters like sexuality and how, in a politically oppressive society, people can end up using the political system to settle personal scores related to private matters like sexual histories and gender roles.
Gender and Sexuality ThemeTracker
Gender and Sexuality Quotes in The Theory of Flight
The past ten years have had her talking about “them” more and more. Kuki does not want to be misunderstood. She is not a racist. She does not have a racist bone in her body. She is a liberal; has been ever since she married Todd Whitehead Carmichael in 1981. So no, she is not a racist. She is just a frustrated liberal.
[…]
They always seem so nice and friendly, but they are really wolves in sheep’s clothing . . . and if you give them an inch they will run the country into the ground and let it go to the dogs.
The burning of that photograph was the only thing she did after the death of her beautiful, golden-haired boy that did not feel like a betrayal.
He heard his father’s voice say: “There are many ways to be a man. Always remember that.” He knew that in uttering these words his father had prepared him for precisely a moment such as this. His father had spoken the words at a time when Vida had needed absolute understanding and acceptance. And this was a time in Genie’s life when she needed absolute understanding and acceptance.
“We live in a time of HIV and AIDS,” Bhekithemba continues. “Everyone knows someone in [the] hospital who is fighting to survive. That fact alone—that we all know someone who is struggling to be alive—should be the headline every day, but it is not. It is our reality, the way we live now, our truth. So of course we cannot acknowledge it, let alone print it.”
“You cannot break me. You see, I know for certain that my parents were capable of flight.”
“It is too intimate, this interference, this role the state plays in our lives,” Minenhle says, looking him in the eye. “Too intimate.”
As they gang-raped, shot and pillaged their way through the compound, they had also, unbeknownst to themselves, found another way to decimate the compound. It did not have to be all of them who carried the disease. Just one—the result would have been the same.
And now to find out that Genie too . . .