This is why deleuze and guattari argue for a highly

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This is why Deleuze and Guattari argue for a highly intimate relation between sex and race: all life is sexual, for living bodies are composed of relations among differential powers that produce new events: encounters of potentialities that intertwine to form stabilities . Race and racism occur through such intersections of desire, whereby bodies assemble to form territories . All bodies and identities are the result of territorialisation , so that race (or kinds) unfolds from sex, at the same time that sexes (male or female) unfold from encounters of genetic differences. All couplings are of mixed race. It is through the formation of a relatively stable set of relations that bodies are effected in common . A body becomes an individual through gathering or assembling (enabling the formation of a territory ). A social body, tribe or collective begins with the formation of a common space or territory but is deterritorialised when the group is individuated by an external body – when a chieftain appears as the law or eminent individual whose divine power comes from ‘on high’. This marks the socius as this or that specified group. Race occurs through reterritorialisation , when the social body is not organised from without (or via some transcendent, external term) but appears to be the expression of the ground; the people are an expression of a common ground or Volk. The most racially determined group of all is that of ‘man’, for no other body affirms its unity with such shrill insistence. ‘ Humanity’ presents itself as a natural unified species, with man as biological ground from which racism might then be seen as a differentiation . The problem with racism is not that it discriminates, nor that it takes one natural humanity and then perverts it into separate groups. On the contrary, racism does not discriminate enough; it does not recognise that ‘humanity,’ ‘Caucasian’ and ‘Asian’ are insufficiently distinguished. Humanity is a virtuality or majority of a monstrous and racial sort . One body – the white man of reason – is taken as the figure for life in general . A production of desire – the image of ‘man’ that was the effect of history and social groupings – is now seen as the ground of desire . Ultimately, a metalepsis takes place: despite seeming differences, it is imagined that, deep down, we are all the same . And because of this monstrous production of ‘man in general’ , who is then placed before difference as the unified human ground from which different races appear, a trajectory of extinction appears to be relentless. Man’s self- evident unity , along with the belief in a historical unfolding that occurs as a greater and greater recognition of identity (the supposed overcoming of tribalism towards the recognition of one giant body of human reason), precludes any question of humanity’s composition, its emergence from difference and distinction and the further possibility of its un-becoming. Humanity has been fabricated as the proper ground of all life
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