By Donna McCormack
Queer Postcolonial Narratives and the Ethics of Witnessing is a serious research of the connection among our bodies, thoughts and communal witnessing. With a spotlight at the aesthetics and politics of queer postcolonial narratives, this e-book examines how unspeakable traumas of colonial and familial violence are communicated throughout the physique. Exploring multisensory epistemologies as queer and anti-colonial acts of resistance, McCormack bargains an unique engagement with collective and public sorts of bearing witness which could emerge in accordance with institutionalized violence. Intergenerational, communal and fragmented narratives are significant to this research of ethics, witnessing, and embodied stories.
Queer Postcolonial Narratives and the Ethics of Witnessing is the 1st textual content to supply a sustained research of Judith Butler's and Homi Bhabha's intersecting theories of performativity, and to attract out the centrality of witnessing to the performative constitution of energy. It strikes via queer, postcolonial, incapacity and trauma reports to discover how the repetition of familial violence - all through a number of generations -may be lessened via an embodied witnessing that's at the same time painful, demanding and jam-packed with excitement. Its concentration is chosen literary texts through Shani Mootoo, Tahar Ben Jelloun and Ann-Marie MacDonald, and it situates this literary research within the colonial histories of Trinidad, Morocco and Canada.
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98 Rather than proposing an inverted hierarchy, where smell, touch and taste take priority over sight and hearing, I would suggest that the senses work together, in both contestatory and complementary ways. 38. 189. e. the ideal mode of social belonging). 112–15. 111. 191. 99 Although multiple critics have reclaimed love for its ethical and political potentiality, I see the concept as too tied to romantic ideals and normative values. I therefore turn to the senses to explore how the desire for non-violent modes of coming together may be forged through an embodied ethics.
38. 41. 79. 60 Indeed, what do peace and healing mean in the context of national and intimate trauma? 61 A questioning of what peace and the healing of history might mean is not intended to undermine the fundamental role narrating one’s histories plays in many of our lives and the ways in which such acts contribute to rendering life bearable. The above questions point to the ways in which ‘peace’ and healing may be assessed and how this assessment is often situated in the sociopolitical norms that are responsible for the very harm lived as traumatic.
By A. V. 115. 88 Prosser argues that Lacan’s emphasis on bodily image, at the expense of the bodily ego, was a significant divergence from Freudian understandings of the ego. Prosser states, ‘The body is not only not commensurable with its “mental” projection but responsible for producing this projection. 65). 89 Jacques Lacan, Ecrits: A Selection, trans. 5. 90 Any previous (or continued) tactility, intimacy and/or interdependence (especially with primary carers) is rendered incidental to the formation of the child’s subjectivity.