DELEUZE & RACE
While the relevance of Gilles Deleuze for a materialist feminism has been amply demonstrated in the last two decades or so, what this key philosopher of difference and desire can do for the theorization of race and racism has received surprisingly little attention. This is despite the explicit formulation of a materialist theory of race as instantiated in colonization, sensation, capitalism and culture, particularly in Deleuze’s collaborative work with Félix Guattari.
Part of the explanation of why there has been a relative silence on Deleuze within critical race and colonial studies is that the philosophical impetus for overcoming eugenics and nationalism have for decades been anchored in the conventional readings of Kant and Hegel, which Deleuze laboured to displace. Through the vocabularies of psychoanalysis, deconstruction, and moral philosophy, even the more sophisticated theorizations of race today continue the neo-Kantian/neo-Hegelian programme of retrieving a cosmopolitan universality beneath the ostensibly inconsequential differences called race.
Opposing this idealism, Deleuze instead asks whether the conceptual basis for this program, however commendable, does not foreclose its political aims, particularly in its avoidance of the material relations it seeks to change. The representationalism and oversimplified dialectical frameworks guiding the dominant antiracist programme actively suppress an immanentist legacy which according to Deleuze is far better suited to grasping how power and desire differentiate bodies and populations: the legacies of Spinoza, Marx and Nietzsche; biology and archeology; Virginia Woolf and Jack Kerouac; cinema, architecture, and the fleshy paintings of Francis Bacon. It is symptomatic too, that Foucault’s influential notion of biopolitics, so close to Deleuze and Guattari’s writings on the state, is usually taken up without its explicit grounding in race, territory and capitalist exchange. Similarly, those (like Negri) that twist biopolitics into a mainly Marxian category, meanwhile, lose the Deleuzoguattarian emphasis on racial and sexual entanglement. It would seem then, that it is high time for a rigorous engagement with the many conceptual ties between Foucault’s lectures on biopolitics, Deleuze and Guattari, and Deleuze-influenced feminism, to obtain a new materialist framework for studying racialization as well as the ontopolitics of becoming from which it emerges. While it will inevitably overlap in a few ways, this collection will differ from work done under the “postcolonial” rubric for a number of important reasons.
First, instead of the mental, cultural, therapeutic, or scientific representations of racial difference usually analyzed in postcolonial studies, it will seek to investigate racial difference “in itself”, as it persists as a biocultural, biopolitical force amid other forces. For Deleuze and Guattari, as for Nietzsche before them, race is far from inconsequential, though this does not mean it is set in stone.
Second, as Fanon knew, race is a global phenomenon, with Europe’s racism entirely entwined with settler societies and the continuing poverty in the peripheries. The effects of exploitation, slavery, displacement, war, migration, exoticism and miscegenation are too geographically diffuse and too contemporary to fit comfortably under the name “postcolonial”. Rather, we seek to illuminate the material divergences that phenotypical variation often involves, within any social, cultural or political locus.
Third, again like Nietzsche, but also Freud, Deleuze and Guattari reach into the deep recesses of civilization to expose an ancient and convoluted logic of racial discrimination preceding European colonialism by several millennia. Far from naturalizing racism, this nomadological and biophilosophical “geology of morals” shows that racial difference is predicated on fully contingent territorializations of power and desire, that can be disassembled and reassembled differently. That race is immanent to the materiality of the body then, does not mean that it is static any more than that it is simple: rather what it suggests is that its transformation is an always already incipient reality.
CIVILIZATION AND ITS DISCONTENTS – Oedipus and racialization – fascist desire – civilization, savagery and barbarism – earth and its peoples – delirium and hallucination as racial – miscegenation
CAPITALISM – faciality – colonization and labor migration as racializing apparatuses of capture – urban segregation – environmental racism
POLITICS – hate speech and law as order-words – D&G, May ’68 and the third world – Deleuze and Palestine – Guattari and Brazil – terrorist war machines and societies of control – Deleuzian feminism and race
SCIENCE – neuroscience and race – continuing legacies of racist science and the “Bell Curve” debate – kinship, rhizomatics and arboreality – animals, plants, minerals and racial difference – miscegenation – evolutionary biology and human phenotypical variation – vitalism and Nazism
ART – affects of race (sport, hiphop, heavy metal, disco…) – primitivism (Rimbaud, Michaux, Artaud, Tournier, Castaneda, etc.) – vision, cinema and race – music, resonance and bodies
PHILOSOPHY – geophilosophy: provincializing canonical philosophy – race and becoming – decolonizing Spinoza, Leibniz, Hume, Schelling… – the effect of criticisms of Deleuze (Badiou, Zizek, Hallward) on antiracism Chapters will be between 4000 and 7000 words long.
Arun Saldanha will write the introduction and a chapter called “Bastard and mixed-blood are the true names of race”.
Jason Michael Adams will write the conclusion.
For more details on this project, contact Jason Adams at: adamsj@HAWAII.EDU
Posted here by Glenn Rikowski
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