Sara Ahmed argues that fear behaves like a metonymy. It is a sticky, parasitic attachment to objects that slides easily from sign to sign and, in the process, remakes how matter are named, and hence how they exist in the world. This is how “terrorist” sticks to “Islam, Arab,” or “criminal” to “Mexican,” even in the face of arguments (with facts!) that should otherwise unmake them. Whereas anxiety is static, it becomes fear when the object recognizes the fearful (or the other way round), and approaches. Ahmed, citing Freud, explains that these affects are responses to a love that can disappear, that connection which “secures the subject’s relation to the world.” Because fear expects pain, the fearing subject is split psychically between a present and a future, and is felt intensely in the former at the same time they are dissociated from it. Fear may unveil how absent we are in the present. In the moment of fear, the body wants to flee in the face of the feared object. To whom does it turn? Ahmed writes that fear also turns us towards love, towards protection and care for an other. “In this way,” Ahmed argues, “fear is that which keeps alive the fantasy of love as the preservation of life, but paradoxically only by announcing the possibility of death.” At the instance when the body erects a wall between it and the threat, fear also intimates the possibility of a love as intense as fear.