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A thread of my discussions on Afropessimism and the Lacanian signfier, and topology.
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“If you can’t speak about violence to your analyst, I don’t know the point is in spending that money is for.”—SDT
@manofcolor_
I try and avoid discourse with my therapist. As far as I'm concerned, I just need an antidote to cope with antiblack suffering. I don't need to traumatize the person I'm already seeking help from. 😂😂
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12+ years and still flourishing.
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“The historical cartography of the aesthetic is a killing field.“— Rizvana Bradley
art is truly the purpose of life, there is no life without art
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Afropessimists need to focus on emphasising that there’s no prior wholeness—as many contemporary scholarship does—to re-turn to. Otherwise it’s going to become another “imagining otherwise”-project.
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The preface to David Marriott’s Of Effacement is live on Stanford University Press website:
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The embargo on Selamawit Terrefe’s thesis “Dissociative States: The Metaphysics of Blackness and the Psychic Afterlife of Slavery” ends next of next week Friday, June, 9th.
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Disgusting.
Beautiful scenes in the city of Johannesburg, South Africa!
Stand strong
#Israel
! 🇮🇱🇮🇱🇮🇱
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“[W]e can understand the turn to mathematics in black thought as the struggle against antiblack sovereignty—a strategy to reunite black life with its form.”
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David Marriott on love:
“Even when blacks sing the praises of black love and life what curses these idealizations are the spectres of hatred hidden beneath these representations. Those who love black life seek to either convert it or condemn it.”—Lacan Noir, 71
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Being black.
What are you convinced people are pretending to enjoy?
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Let’s make a thread of Lacanian graphs and formulas that can help us read Fanon’s Black Skin, White Mask:
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Robert Fludd, “History of Two Worlds (Utriusque Cosmi),” 1617.
Inscription by Cecilio M. Cooper.
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Didier Morelli, “Enfleshing Flesh: An Interview with Mlondolozi (Mlondi) Zondi”
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“Lacan invites us to be a bit more psychotic, a bit more [delusional].”—J-.A Miller
“Afropessimists are delusional.”—Sheldon George
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“A normal Negro child, having grown up within a normal family, will become abnormal on the slightest contact with the white world.”—Fanon
‘She’s like me!’ — These reactions to the recently released ‘The Little Mermaid’ teaser featuring Halle Bailey will absolutely melt your heart ♥️
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Read Sartre’s play, “No Exist” then read Lacan’s critique of the play in Écrits, in a chapter called “Logical Time” then read how Marriott critiques this Lacan chapter in “Ontology and Lalangue” then read WF? how Marriott uses Fanon to critique Sartre.
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But, please, open a book first. Read, read.
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“Africa is a slave estate.”
The Government of Malawi has declared that it's sending its unemployed young people to Israel to work on farms as part of President Lazarus Chakwera's commitment to job creation !!!!
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Marriott’s reading of blackness via atomism and number theory (i.e., signifier-zero and signifier-one) in Lacan Noir is so overlooked. And since he takes these from Wilderson’s RWB, they have been overlooked in RWB, too. See § ‘Black Infinity’ in Part 1 & § ‘Suture’ in Part 3.
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I like how Marriott refers to n’est pas as “[a] difference within the very category of difference which cannot be represented by or reproduced as difference” which is radical reading of Lacan and Jakobson.
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i can now see Sartre’s influence on Marriott’s and Fanon’s use of “n’est pas” and “non-moi”, byway of “Being-for-the-Other” chapter in B&N.
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We can use Wilderson’s RWB to critique Lacan’s 5 theory of discourses, via 1) the extensive confusion by Lacanians between a slave and a hysteric—with recent example being Derek Hook’s death-bound subject, or a slave, as the mortified subject, $, is a hysteric.
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In Whither Fanon?, Marriott reads of “choos[ing] blackness” as a “political possibility” following Fanon’s “the first action of [du Noir] is a reaction;” and “no, I have not the right to be black”—between black optimism and pessimism—as knowledge possible, of negrophobia.
“What does it mean to choose blackness as an Afro-pessimist?”—David Marriott, _Lacan Noir_, 165.
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Afropessimism w/ Frank B. Wilderson III - Diffractions Collective
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“[The master’s discourse] is very precisely the fact that we don't ever transgress. Sneaking around is not transgressing. Seeing a door half-open is not the same as going through it.”—Lacan, SXVII
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“[…] in colonial culture blackness represents (through negrophobia) a jouissance that says no to oedipal castration. Consequently, the nègre has no gender, no object choice, and no relation to sexuation.”—Marriott
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“Blackness is positioned as the limit of what debt can become and what it would mean for one to be completely subsumed by, which is to say, to fall into a kind of debt wherein no way out is imaginable.”—.
@aph_ekapa
A Russian woman experiencing economic shock therapy, after the dissolution of the Soviet Union.
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I think about this Marriott’s footnote most times: “[...] the decline of the paternal imago might lead to the new affect of being touched by the black mother. Indeed, even if that touch is born of the deepest love it might also show the most loving negrophobia.”
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“The end of the world endlessly destroys any notion of fulfilment.”—David Marriott
If anyone wants to know how to write letters, here is the greatest. Ferenczi to Freud on the eve of WWI.
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Paulin Joachim describing his interaction with Frantz Fanon at the Congress of Negro Writers and Artists in 1956.
From Bob Swain’s _Lumieres Noires_, 2006.
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David Sylvester Marriott.
Tell me about an author for whom you are an incorrigible completist — e.g. you have, or else will, read everything they’ve ever written.
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“[The] dialectic is a black labour and whiteness its enjoyment”—David Marriott
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@DrSyedMustafaA1
Fanon was reviled by his comrades for supporting the existence of Israel. That Fanon would not have supported
#Hamas
.
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Me, when the author introduces an argument and says “as we shall see” and 6 pages later I still don’t see anything.
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“The core of structure as real must be numerical. More precisely, Lacan posits that structure as real corresponds to two numbers: the zero and the one.”—Lorenzo Chiesa
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“[N’est pas] recourse to the notion of effacement. This word is not a metaphor. But it does manifest a structure, as Lacan might say.”—David Marriott, Of Effacement
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From Wilderson’s “paradigmatic relation of the human-slave” to “ruse of analogy”—you get the analysis of a black unconscious that’s reliant on metaphor, like the human’s. This is where the critique by Marriott (2022) in Lacan Noir and Sorentino & Garba (2020) comes in.
Thus, this where Fanon, Marriott, and Wilderson get their “solipsisms”: the white man is the other of the black; the opposite of the human is the slave; and Marriott’s idea of n’est pas. All of this is linguistic which people tend to over look.
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Hey. Was the recording of this lecture ever released?
Join us for a conversation with David S. Marriott, author of "Lacan Noir: Lacan and Afro-pessimism," online on Tuesday, April 26th at 5PM Pacific Time.
DM
@lacansalon
@serfeerico
@AlmaKrilic
for zoom link
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I just want to know what did Black people do to deserve being this hated?
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Slavery → Name-of-Ungendering: “without the Name-of-the-Father”→ sinthome → slavery.
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“This oposition between blackness and whiteness is not between bad faith and sincerity but between two indeterminate positions: thus it is, for example, impossible to say whether unconscious distrust is more sincere than egoic self-deception (at least in Gordon’s sense of […]
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“Only when real violence is coupled with representational “monstrosity,” can Blacks move from the status of things to the status of . . . of what, we’ll just have to wait and see.”—FWB, III
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Marriott has been attentive on how to read desire via Fanon beyond Hegelian recognition. Where he reads desire and law appositional to how Lacan read it vis-à-vis Sade and Kant: the mark of objet a as sacrifice, death, transgression, and forced choice[s]. All as identifications.
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The embargo on PDD’s thesis “Engendering Blackness: Gender, Sexual Violence, and the Tales of Slavery” ends this Friday, Nov., 4th.
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Another way to say political economy is libidinal economy, is through Fanon’s fantasy is reality.
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“Attempts to enjoy “without repression”—to challenge the patriarchal/Oedipal model of the family and articulate your heart’s desire—are doomed to failure since they are merely attacks on a particular manifestation of a structural impossibility, an incurable real.”
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Yes. To some extent, as Lacan even admits, it’s what “supports” therapy. He critiqued violence to further say, the master and the analyst must collaborate to foreclose it.
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A decolonized Palestine is a step toward the liberation of all colonized & dominated peoples.
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6. Desire and Law
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Marriott’s choice not to use the article ‘the’ in front of ‘ungendering’ from Name-of-Ungendering makes it clear that l’Nègre cannot transubstantiate via any nomination or invention, as an identity like the Name-of-the-Father.
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I think it’s important to give clarity what Marriott deems as “outside topology.” When reading Waiting to Fall (2013), following Fanon, he describes negrophobia as “fantasy [gone] missing” or in Fanon’s words, an “ontological flaw.” This is after Fanon saw Tarzan (1932).
He says blackness is outside topology (129). He understands ungendering is when blackness is an object of a gaze, but he misses* how mastery and analysis are the fundaments of such a gaze. In SVI and SXII, a forced choice is a certitude and a misrecognition, but still mastery.
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“What does it mean to choose blackness as an Afro-pessimist?”—David Marriott, _Lacan Noir_, 165.
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Another daily reminder that pragmatism is capitalism.
Most of y’all’s PhDs contribute nothing to the society.
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“Put another way, is full speech for the Master full speech for the Slave? […] Through what agency (volition? will?) does a Slave entify [“fill up”] the signifier? Which is to ask, can there be such a thing as a narcissistic Slave?”—FBWIII
According to J.-A. Miller, there are 6 paradigms of jouissance. For the slave, you can conclude, it remains only at the imaginary. Marked by the imago. One that only distributes jouissance; without a body, i.e., mastery of imaginary-speech-jouissance; impossible as a signifier.
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New books from David Marriott, Parisa Vaziri, Rizvana Bradley, ZI Jackson in the next 24 months sounds like I will be leaving this place forever.
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“The political struggle to replace the master eventually simply produce ls a change of masters but does not replace or transform the discourse of the master. Materialism becomes materialistic or simply a renewed face of the master’s discourse […]” (78)
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“Indicating that race operates within the realm of the Real rather than the Symbolic, Spillers demonstrates that race is a priori and the meaning of blackness, and its machinations operating on the bodies of Blacks, is established prior to the subject’s formation in language.”
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“[The slave’s] alienation cannot be erased, and its domination cannot be humanized […] we suffer not because we are alienated, but because we are alienated from our desires.”—Marriott, Lacan Noir, 124, 147.
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I think, personally, everyone reading blackness via Lacanian psychoanalysis should use only Fanon as an anchor. The analysis is far much better if you start from a (psycho-)analyst POV than that of a theorist.
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“The discourse of capitalism is Verwerfung, […] outside all the fields of rhe symbolic.”—Lacan
“[…] capitalism is, clinically speaking, perverse.”—Duane Rousselle
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When Judy says the Negro is “semiological/letter”, I want to investigate why he missed Sassure’s, Barthes’, even Lacan’s, argument, that “nothing signifies everything”—which would not be semiological, as he’d say, but ontological.
So I am going back to where I started: fashion.
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According to J.-A. Miller, there are 6 paradigms of jouissance. For the slave, you can conclude, it remains only at the imaginary. Marked by the imago. One that only distributes jouissance; without a body, i.e., mastery of imaginary-speech-jouissance; impossible as a signifier.
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I’d suggest adding Marriott’s Lacan Noir and Chiesa’s Not-All.
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While, for Freud, the foreign body [Fremdkörper] as causation making an event, “come too soon”; and for Hartman’s “non-event” is Fanon’s “I came too late”; “I came too soon.” Every trauma is a Nachträglichkeit.
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I now remember I have to make a thread how the figure of the hysteric (or fugitive) and slave as read in contemporary Black Studies. I will do that when I get time.
Lacan explicitly says in SXVII that hysterics aren’t slaves. Meaning, the excess that remains the Md, never produces an hysteric. Only that, what makes a slave “supports” fantasy. Which is foreclosure—the missing S̸ ◊ a.
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In reductive parlence, to be 1) a metaphor within metonymy, or 2) the discrimination inherent in language which itself is language, and 3) language-as-unconscious, to be a psychic object constantly displaced, but expected to be represented.g
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Logic and psychoanalysis:
“The structure of all our [analytical] experience has to do with logic.”—Lacan, SXIII
“This move from logic to mathematics is indicative of the move from sexuation to jouissance.”—Adrian Price
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And, the Martiniquan psychiatrist said: the Negro is a possession of culture.
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“In other words, the skhothane’s identity is bound to the fetish of the commodity and its’ signifying mechanisms. For without it, the skhothane is unable to enact the performance of being as an authentic subject.”—.
@IbhaliYaseKasi
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with everything happening with Kanye & the cats at LVMH that were his friends; please read Ziyana Lategan’s “Invention as Ideological Reproduction”.
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