Unformatted text preview: can thus be thought of, in the first ontological instance, as non-niggerness; and
slavery then as niggerness. The visual field, “my own appearance,” is the cut, the mechanism that
elaborates the division between the non-niggerness and slavery, the difference between the living and the
dead. Whereas Humans exist on some plane of being and thus can become existentially present through
some struggle for/of/through recognition, Blacks cannot attain the plane of recognition (West 82). Spillers,
Fanon, and Hartman maintain that the violence that has positioned and repetitively re-positions the Black as a
void of historical movement is without analog in the suffering dynamics of the ontologically alive. The violence
that turns the African into a thing is without analog because it does not simply oppress the Black through tactile
and empirical technologies of oppression, like the “little family quarrels” which for Fanon exemplify the Jewish
Holocaust. Rather, the gratuitous violence of the Black’s first ontological in...
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This document was uploaded on 03/26/2014.
- Spring '14