This paper examines how the notions of affect, the national body andhomonationalism have been deployed and articulated in the aftermath ofthe London Riots that took place in August, 2011. With reference to TomWhyman's article "Beware of cupcake fascism" published on The Guardian in2014, which illustrates oppositional responses to the riots, I will investigatethe way the cultural tropes of cake and cupcake could be associated withemerging debates within feminist and queer politics. As the incidentshave brought out several structural deficiencies in terms of race, class andpoverty, it is significant to pay careful attention to the ongoing constructionof the bodies of others in contrast with the government's comprehensiverecovery scheme entangled with the declaration of the national ideal aswell as the re / production of privileged citizens. It must be stressed thatthe government insisted on mending "broken society" with a specific focuson conservative values of family and ideal Britishness regardless of rioters'varying backgrounds and causes of social oppression. Whyman's article doesnot only offer a critical insight into differential orientations towards what isdeemed a national crisis, it also reveals the rhetorical affirmation of middleclassvalues against possibilities of social change by claiming emotionalothers as the objects of "clean-up," who disturb the existent boundaries ofthe national body. Reflecting upon Sara Ahmed's influential argument ofthe stickiness between bodies and emotions, I will first attempt to unfoldthe complicated process of incorporation into the body of the nation,which is followed by an in-depth analysis of legitimate and alternativehistoricity in relation to "good-life-fantasies" and Lauren Berlant's conceptof "cruel optimism" that the nation promises as a normative condition ofeveryday lives, which is, however, suspended for the maintenance of the future. The arbitrary appropriation of the imagined past for a better futurethen secures the national ideal, while it inevitably bears a historical burdensuch as the privilege of whiteness and the liberal-bourgeois subjecthood.In addition, the metaphors attached to the objects of consumption willfurther be discussed with regard to homonationalism defined by Jasbir K.Puar, in that the rioters' bodies marked as others are meticulously expelledfrom neoliberal political economy behind the logic of social progress. Theriots bring to the fore the intersection of affective politics, queer alternativehistoriography and the rise of homonationalism against universalising andidealising narratives deployed by the nation in the face of a crisis, whoseunderlying imperative may sound surprisingly familiar.