By Greg Thomas
ISBN-10: 0253117070
ISBN-13: 9780253117076
ISBN-10: 0253218942
ISBN-13: 9780253218940
The Sexual Demon of Colonial Power is a political, cultural, and highbrow learn of race, intercourse, and Western empire. Greg Thomas interrogates a approach that represents race, gender, sexuality, and classification in yes systematic and oppressive methods. through connecting intercourse and eroticism to geopolitics either politically and epistemologically, he examines the good judgment, operations, and politics of sexuality within the West. The publication specializes in the centrality of race, type, and empire to Western realities of ''gender and sexuality'' and to not easy Western makes an attempt to theorize gender and sexuality (or embodiment). Addressing a variety of highbrow disciplines, it holds out the wish for an research free of the domination of white, Western phrases of reference.
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Extra resources for The Sexual Demon of Colonial Power: Pan-African Embodiment and Erotic Schemes of Empire
Example text
Imperialism, where Davis’s former comrade George Jackson came to theorize neo-slavery in Soledad Brother (1970)? Coming to ¤ll the void for many is Deborah Gray White, author of Ar’n’t I a Woman? ” White’s short essay “Female Slaves: Sex Roles and Status in the Antebellum Plantation South” (1983) not only precedes her more prominent book, but also paves the way for the ideas that she would eventually elaborate. As is so often the case, the antimatriarchalism of the West determines the discourse’s starting point.
Department of Labor 1965) that what ensured the abject status of Black people in his country was not a colonial imperialist system of white supremacy, but a “tangle of pathology” which was, for him, synonymous with Black culture itself. 3 This white racist equation of matriarchy with cultural deprivation (pathology or primitivism) is, in actual fact, a basic element of Western social thought, as the work of Cheikh Anta Diop and I¤ Amadiume has consistently shown. Although apparently unaware of its global historical depth, Davis had to confront this lore in writing “Re®ections on the Black Woman’s Role in the Community of Slaves,” and ultimately concluded, “The image of black women enchaining their men, cultivating relationships with the oppressor, is a cruel fabrication which must be called by its name.
Diop 1989, 108). Amadiume differs to some extent, noting that the presence of matriarchy does not signify the absence of sexual con®ict; it signi¤es, instead, a collective institutionalization of power and in®uence. She rejects the anthropological rhetoric of matrilineality in favor of matriarchy, since what is at stake is empowerment—social, economic, and political as well as spiritual—not merely descent. This ability to organize and wield in®uence in a structurally autonomous manner is ignored by the analytics of patriliny and matriliny in general (Amadiume 1987a, 23).
The Sexual Demon of Colonial Power: Pan-African Embodiment and Erotic Schemes of Empire by Greg Thomas
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