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partisan of hate

@blsphmr.bsky.social

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defiled, beaten, molested; tranquil without light.

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partisan of hate

@blsphmr.bsky.social

to note such “correspondences and similarities“ is to refuse the separation between “situational,” coercive prison sex and normative male friendship and sexuality. it is also to contest racialized distinctions between barbaric prison domination and the egalitarian […] social order.

According to Mettray’s principal founder, Frédéric-Auguste Demetz, the purpose of this organization was to “produce familial sentiments founded on the obedience to paternal authority, role models [le bon exemple], the sense of honor, the emulation of what is right, household habits, and the sense of property.” Demetz conceived of Mettray’s familial organization as a means of educating the feelings of orphans and delinquents forcibly removed from their “corrupting” working-class family milieus by producing, in them, attachments to “traditional” French values. In 1850, Dr. Ferrus theorized as follows Mettray’s innovative principle of what he termed “affective hooking [l’accrochage affectif]”: “Most of the young inmates being orphans who, not having known the family, scorning its comforts, and, in a manner of speaking, not believing in them, the founders of this colony have tried, first of all, to create affections in them.” For this doctor, the education and indeed, production of emotion is Mettray’s first priority, surpassing intellectual and religious education alike: “Intellectual education is weak; religious education is secondary. What they work to develop are the sentiments of virtue, love of family, the affections, or to use [the Viennese doctor] Gall’s word, affectuosity.” Doctors and psychiatrists raved about Mettray because they saw it as disciplining, training, and stimulating not only inmates’ bodies and minds, but, more importantly for the purpose of rehabilitation, their feelings.

It was an institutional initiative to structure inmates’ relationships with guards and with one another along the model of the hierarchical and authoritarian patriarchal family and to invest these hierarchies with emotion so as to inspire, in inmates, a love for and willing submission to authority. Rather than producing familial attachments to normative French moral values, however, Mettray may have inadvertently educated boys’ pederastic attachments—producing, stimulating, and intensifying affective and erotic attachments to male hierarchy and encouraging inmates to find, in such hierarchical social forms, intimacies that could take the place of family life. If this was possible, however, it was because of the structural similarities between the properly patriarchal homosocial hierarchies on which the modern French nation was founded and the sexual and often coercive hierarchies of carceral pederasty.

European modernity is built on mass, same-sex institutions—armies, prisons, and schools—that solicit and implant affective attachments to masculine hierarchies. These attachments would, with some regularity, be eroticized and even sexualized. European modernity is therefore pederastic—that is, structured by the masculinist inegalitarianism of normalized hierarchies between men, men and boys, and between boys, hierarchies that are never far from overt sexualization. To note such “correspondences and similarities between the most sanctioned forms of male-homosocial bonding, and the most reprobated expressions of male homosexual sociality” in the context of the boys’ penal colonies is to refuse the separation between “situational,” coercive prison sex and normative male friendship and sexuality. It is also to contest racialized distinctions between barbaric prison domination and the egalitarian French social order.

November 18, 2025 at 8:29 PM

partisan of hate

@blsphmr.bsky.social

“[…] to render it more manly [virile].”

Published the same year as Miracle of the Rose, Vincent Lapie’s 1946 novel Saint-Florent-Life (Saint-Florent-la-Vie) boldly addresses the subject-forming effects of carceral pederasty without assimilating it to homosexual identity. As its principal character, Michel, explains:

“The “lamb” [le “fadeur”], is the “wife” [la “femme”], the “chick” [la “gonzesse”], the little guy who serves you, whom you help out and protect, but who indulges you [qui vous a des complaisances] … from behind. I was initiated at the dormitory at Palacé! I resisted at first … But afterward, I let them have their way [je me suis laissé faire]. I even ended up finding it normal.
To the point that I too want to have a “lamb.””

The “initiation” Michel mentions is, in fact, a rape by another inmate, followed by an attempted molestation by the director at Palacé, the outside farm to which Michel is assigned before being sent to the strict boys’ penal colony of Saint-Florent. Michel’s total corruption into pederasty precedes his no less dramatic rehabilitation through participation in a Boy Scout troop for inmates. This is an interested description, as Vincent Lapie was the pen name of Henri Joubrel, a prominent post–World War II advocate for the reform of juvenile delinquents through the Boy Scouts. Saint-Florent-Life suggests both that, if abandoned to a pederastic penal culture, otherwise normal boys may go from victims of rape, to acquiescent lambs, to enthusiastic wolves, and that, if given the benefit of Boy Scout culture, these same boys may successfully sublimate their pederastic attachments into healthy, platonic scouting hierarchies.

Michel’s astonishing transformation from amoral pederast into model Boy Scout is possible, in the increasingly pop-scientific world of this text, because his capacity for pederastic affections can easily be rechanneled into Boy Scout hierarchies, themselves modeled on the normative hierarchies of the patriarchal nation. The hook for Michel’s rehabilitation is a crush on the handsome adult Chief Paul. After lecturing the boys on the importance of sexual continence as a means of conserving their life force and that of their offspring, Chief Paul asks to speak to Michel in private. As Michel reports, “He didn’t reproach my friendship with Bernard,” Michel’s lamb, for such tender hierarchies are the very bedrock of scouting, “but he asked me to render it more manly [virile].” The transition from pederastic couple to couple of manly friends proves remarkably smooth for Michel. Transferred to Saint-Florent, Michel takes the initiative of forming his own Boy Scout troop. Elected captain, he chooses Bernard as his second, and this new scouting hierarchy effectively replaces that of their prior pederastic relationship. Pederasty appears to have been definitively subsumed by the noble hierarchies of scouting. For if, in Saint-Florent, pederasty is bad for the vitality of the race, it nevertheless carries within it a crucial positive value, that of an affective attachment to male hierarchies, presented as the structural basis not only of scouting, but also of healthy male homosociality within the modern nation.

November 18, 2025 at 7:53 PM

partisan of hate

@blsphmr.bsky.social

eh eu já esperava que as *disposições* delu não se alinhariam com as minhas, como comentei esses dias. sinto um certo desgosto lendo essas expressões (“rewarding”, “reversal”, “reciprocity”, “drawn to each”, “coalition”, “not-fully-overdetermined negotiator of social power”) nesse contexto.

As Alan Sinfield points out, we lack a critical and theoretical vocabulary for thinking the multiple ways in which sexual relations based in age differences are at once inseparable from social power and at the same time potentially rewarding, not exclusively oppressive, and open to both reversals of power and modes of asymmetrical reciprocity.

I concede that two people of notably different ages may be drawn to each despite, rather than because of this age difference. Since chronological age need not reflect developmental age, an age gap can also be bridged by similar levels of maturity and development.

Though the critical dimension of the concept of pederastic modernity is perhaps the most portable, I do not wield it only or even primarily as a critique of modern power. Instead, I understand pederastic modernity as the overarching condition of an erotic landscape riven with power within which intimate relationships, queer worlds, and politicized coalitions are made and unmade.

[…] burdening same-sex sexuality with such expectations of queer exceptionality wishfully positions sexuality as autonomous from social power. Pederastic modernity, on the other hand, requires conceptualizing sexuality as at once an analytic and as a not-fully-overdetermined negotiator of social power. Pederasty is well suited to engender such an analytic because, unlike homosexuality, it remains constitutively and ostentatiously bound, to this day, to power. As an erotics, it is sparked by differentials of social power; as a reproved practice, it is the object of disciplinary, pathologizing, and stigmatizing power. Pederasty might therefore constitute a surprising, if difficult, object for a politicized scholarship eager to think disability, a critique of the prison industrial complex, commercial sex, and sexual justice together.

As Sinfield points out, pederasty is a curiously reversible form. Though older men tend to control more wealth and institutional power, “notoriously, an older man can make a fool of himself over a young man, or a young woman,” and the beautiful and desired young man or woman may come to wield considerable power over the infatuated elder partner. Such relationships may not be egalitarian or mutual, but they also are not necessarily as much of a one-way street as the social positions of each partner would suggest.

November 17, 2025 at 5:17 PM

partisan of hate

@blsphmr.bsky.social

isso eh mt importante.

During the early twentieth century, European photographic studios produced ethnopornographic photographs and postcards with exoticized Arab themes for a European clientele. We might read the frequency with which “Arab” male youths and children (who were often Southern European models in Arab costume) were eroticized in such images as attesting both to the existence of a European clientele hungry for pederastic imagery and to the commodification of the Near East as a setting for Europeans’ pederastic fantasies. The example of the colonial postcards illustrates that pederasty cannot simply be considered an Arab-Islamic custom that remained unchanged since premodernity while Europeans uniformly adopted a “modern” notion of homosexual identity based on sexual object choice rather than age. To the contrary, European purveyors of pederastic “Arab”-themed postcards were actively participating in this construction of the fantasy of the Arab-Islamic world as a premodern pederastic paradise. Rather than sharply demarcating European from Arab-Islamic histories of sexuality, pederasty might be reconceptualized as a charged commercial and colonial site of their interrelation.

November 17, 2025 at 4:13 PM

partisan of hate

@blsphmr.bsky.social

não consigo especular ainda quais são exatamente as intenções pessoais por trás do argumento (se existem) mas pelo menos há honestidade e concordo com o puxão de orelha queer.

[…] the other world glimpsed through the breaking apart of the present by the genealogical project is not necessarily queerer, more nurturing, more pleasurable, or more just. It might exacerbate particular inequalities and exercise alternate techniques of regulation, even as it traces potentially radical connections between populations and social categories now cordoned off from one another and considered ontologically distinct, with divergent histories and separate political “interests,” such as criminals and homosexuals, or pederasts and decolonizing revolutionaries. Queer Studies embraces and, indeed, prescribes the fragmentation of contemporary identities and ideologies; but as it has become partially institutionalized as a field, it has increasingly promised a payoff to this queer fragmentation of identity and unsettling of the present.

Anti-identitarian fragmentation is “supposed to” give way to the alternative, which is taken to describe at once that which is unimaginable within the rigid epistemologies of the present and that which promotes more nurturing, more pleasurable, and more just queer life-worlds. In short, Queer Studies teaches us that it is permissible to feel temporarily destabilized by the critical and dissociative aspects of queer scholarship, because we can legitimately expect that this dissociation is of terms that are constraining, pernicious, and intolerable, and that they will give way to something at once more politically radical, more just, and more affectively rich and erotically pleasurable.

But the alternative and the nonnormative—those terms most valued within Queer Studies—need not be politically desirable or affectively pleasurable; at times they might be experienced as barely tolerable, or more likely, as nauseating in the ways in which they twist the valued terms of the present to an unrecognizable state. Genealogy is truly disturbing when it fragments the categories and rationalities of the present, not to outline a more utopian and hopeful scene for the thriving of queer life, but to offer a version of queerness that, however compelling, is equally or more politically problematic, equally or less egalitarian than the world we now know.

November 17, 2025 at 1:38 PM

partisan of hate

@blsphmr.bsky.social

pior que de fato nem bersani quis confrontar diretamente a questão 😭 mas por motivos óbvios tb né ele não vai cutucar o urso (ainda mais naquele contexto…) sabendo que isso pode muito bem se virar contra ele. ir contra a corrente eh diferente de ser otário.

We might use the queer cultural memory of Foucault to question the valorizing separation of Daddy/Boy—the modern, sexually radical, inventively queer, and critically self-conscious form—from retrograde pederasty. One starting place is the title of Bersani’s important essay critiquing Foucault’s redemption of BDSM as a means of playing with social power for its ejection of fantasy from sexuality, “The Gay Daddy.” Bersani’s title plays on the various meanings of “Daddy” to perform a deft substitution. Foucault as queer theory’s generationally removed progenitor—“Daddy” in the “straight” sense—flickers for a moment only to settle into the more acceptably “queer” image: Foucault as sexy leather Daddy producing Theory from the dungeons of the queer underground. In its play of meanings, the title offers a witty commentary on the ways in which, in Queer Studies, we would rather replace the figure of Foucault as Daddy of the field—along with the suspect Oedipal and unqueer overtones of the metaphor of fatherhood—with the iconic figure of Foucault as leather Daddy, that is, sex radical intellectual. What the latter figure also absorbs, however, is the proximate, though less redeemable, figure of the pederast. Foucault was famously discreet about his sexual practices and preferences, and, while we know both that Foucault’s life partner, Daniel Defert, was a decade younger than he and that Foucault participated in the San Francisco gay leather scene of the 1970s and 1980s, there is no more evidence that Foucault was a pederast than that his specific BDSM position was Daddy.

Rather, I read Bersani’s title as a playful figuration of some of the fantasy positions of contemporary queer scholars in relation to Foucault. While pederasty might name the position of desirous learning and angry revolt we assume before Foucault just as well as Daddy/Boy or Girl, Daddy appears in Bersani’s title and BDSM as the topic of his essay, whereas pederasty is only a haunting phantom. We might plumb the valorizing absorption of Foucault-as-pederast-and-thinker-of-pederasty by the proximate fantasy construction, Foucault-as-leather-Daddy-and-thinker-of-BDSM for what it suggests about the historical supersession of pederasty by Daddy/Boy. After all, Daddy is by now not only a BDSM specific sexual term. It has “gone mainstream,” so to speak, in vanilla gay and straight bedrooms alike. “Daddy” is one of the few rubrics under which older men might be eroticized within a gay male culture that valorizes youth and beauty. Intergenerational sex and relationships continue to be practiced within North American gay male cultures, but under the linguistic rubric of “Daddy/Boy” (or “twink”) rather than “pederasty,” that is, if they name age differences at all.

Moreover, many of these relations resemble less the self-conscious contract and stylized theatrics of BDSM than the more literal eroticization of actually existing asymmetries of the “forgotten” form of pederasty. Is it any coincidence, then, that Daddy/Boy emerges into cultural and theoretical prominence during the 1980s, the very moment when, in both the United States and France, man-boy love and pederasty cease to be recognizable as either erotic orientations or politically resonant sexual practices?

November 17, 2025 at 12:54 PM

partisan of hate

@blsphmr.bsky.social

bem recente… “I felt like recording, with some invention and transposition, my personal experience of Cambodia.” yeah I bet.

The “sex panics” that have raged since then have durably installed the pedophile as a figure of fear and loathing and an alibi for the extralegal extension of neoliberal surveillance, control, and regulation. As a result, it is now difficult to remember modern pederasty, within gay counterpublics, except as the sad remnant of a less liberated past, if not a homophobic invention altogether. Nevertheless, as is suggested by the existence of Quintes Feuilles, a French press dedicated primarily to the theme of pederasty, and the publication of a critique of efforts to categorically separate pedophilia from homosexuality in Gay pied hebdo as late as 1991, pederasty remains a living, though largely silenced, cultural practice.

Jean-Claude Féray (1948-2022) was the man behind French publishing house Quintes-feuilles, which was active in the first two decades of the 21st century. Quintes-feuilles specialised in the subject of Greek love, and Féray’s erudition and energy resulted in signal contributions to literature, history and the arts in this field. At the same time, he did not shy away from astute analyses of contemporary society. His activities were underpinned by an idea of the importance of having the courage of one’s convictions. This he had in spades, a courage happily paired with sophistication, intellectual powers and a very considerable talent as a writer.

Quintes-feuilles began in 2000 as a ‘personal intellectual adventure’, and was not incorporated as a publishing house until 2004. In the twenty-odd years of its existence, however, no fewer than 31 fiction and non-fiction titles appeared from historical and contemporary French authors, translated authors and Féray himself. This is no small achievement for what was essentially a one-person venture, even though any number of people contributed in any number of ways to making Quintes-feuilles a success.

Féray’s focus wasn’t just on European literature. He published Un amour d’ébène, an annotated French translation of Bom-Crioulo (1895), a novel by Brazilian writer Adolfo Caminha about an escaped slave boy who finds love on the high seas. Another Quintes-feuilles title, L’arcane indien. Récit apocryphe, purports to be a translation of an 18th-century travel account. The alleged author, Indian-born Portuguese cleric Apollinaire, describes his journey to rescue a friend from the Inquisition in Goa; on the way, he develops a deep relationship with 14-year-old Kristoffer, a boy of Danish heritage. Erudite, adventurous and moving, this account deserves an English translation.

Féray himself wrote and published the novel Angkor, une dernière fois under the pseudonym Youri Yaref, described by a reviewer as the best boy-love novel to have appeared so far in the 21st century, as well as the whodunit La Friponnière and the science-fiction novel Dieu lui-même n’en sait rien under the pseudonym Didier Denché. He said about one of his works: “I felt like recording, with some invention and transposition, my personal experience of Cambodia.”

Féray was trained as a biochemist and lived and worked in Paris. He spent a large part of his professional life working as an engineer at the Inserm, the National Institute of Health and Medical Research. His native Asia continued to draw him. For three years he studied the Thai language, the tonal complexity of which fascinated him, at the Institut National des Langues et Civilisations Orientales. Over various summers he taught French in Thailand – first at a boys’ school in Songkhla, then at a girls’ school in Phuket. In addition, he worked for some months in the science department of Burapha University. He was also fond of Cambodia.

In the last period of his life, Féray lived near Le Havre in Normandy and, aside from the intellectual rigours of researching, writing and publishing books and articles, enjoyed gardening. His studious side was ever present: while working out or during other activities that permitted it, he liked listening to audiobooks. With regard to his own aesthetic preferences, he once said: “Although generally I like Northern Europeans best, I can see the beauty of other ethnicities. In the north of India I have seen adolescents of practically perfect appearance, and young Cambodians are often poignantly beautiful.”

November 17, 2025 at 12:09 PM

partisan of hate

@blsphmr.bsky.social

“troubling”, “sanitized society”, “unforeseen lines of force”.

[…] Second, Foucault claims that the sexual pickup of two young men “cancels everything that can be troubling in affection, tenderness, friendship, fidelity, camaraderie, and companionship, things that our rather sanitized society can’t allow a place for without fearing the formation of new alliances and the tying together of unforeseen lines of force.” Foucault’s emphasis on “new alliances” and “unforeseen lines of force” in this quote suggests that the kinds of relations he values as having the potential to disturb the social order have more to do with the differences, inequalities, and dissymmetries of pederasty than with a friendship between two young, white, gay men of the same class status.

November 17, 2025 at 11:37 AM

partisan of hate

@blsphmr.bsky.social

wilderson.

My mother was at the kitchen table making flash cards of French verbs. Dad stood at the stove making roux for gumbo. With the reverence of a choirboy I entered the kitchen.

“Mommy, I want to go to Vietnam,” I said as piously as I knew how at the age of twelve.

“Whatever for?” she asked.

My father, who had not a cunning bone in his body, didn’t know that I saw the don’t-look-a-gift-horse-in-the-mouth glance he exchanged with her.

“I want to do my part,” I said.

She was pleased and worried, at once. She didn’t like war, but she was a patriot and she wanted me to be one too.

It was too good to be true. Her darling boy had returned to her without the help of an exorcist. She touched my cheek the way she used to do when I lay on the living room floor in Minneapolis imbibing her choir’s Gregorian chants. She said the war could be over when I turned sixteen. But you can join the Coast Guard, Dad offered, as the roux thickened. Or the Peace Corps, she added. Then she told me how before I was born her bags were packed and her plane ticket was in hand; she was going to Guam to live and teach English for a program not unlike the Peace Corps, when my father asked her to marry him.

“The rest,” Mom said with a chuckle, “is history—the rest is you, son.”

I let the two of them bask in the glow of our reconciliation.

Then I said, “You don’t understand me. I didn’t mean the White man’s army, I meant the Viet Cong.”

And so it began, our decades of strike and counterstrike, a mother-child dyad that took no prisoners.

“Have you voted for Obama?” she said forty years later. “You know, the polls are closing in California.”

“I voted for Mandela in 1994. One milquetoast Negro is enough.”

“How will you explain it to your daughter, my granddaughter, if you miss this historic moment?”

“ ‘Your daddy wasn’t no fool.’ ”

“Sarcasm is the last refuge of the weak, son.”

“Would you hold a ticker-tape parade for the first Black man to drop an atomic bomb?”

“Your point being?”

“What’s a U.S. president? That’s my point.”

“Frank, when will you say something good about this country instead of tearing it down?”

“When it’s no longer this country.”

“Where’s your Christian forgiveness?”

“I’m a communist, Jesus sends me hate mail.”

November 16, 2025 at 1:36 PM

partisan of hate

@blsphmr.bsky.social

acho bom elu dizer isso pq pelo que parece elu vai endossar no próximo capítulo (e tudo a partir daqui eh especulação minha; ainda não cheguei lá) uma certa possibilidade de inversão na relação pederasta, em que, ainda que a hierarquia de poder permaneça intacta,

Deidealization may not immediately enable a muscular and decisive politics, but it does have consequences for politicized thought. On the most basic level, it calls for an acknowledgment of the “complex personhood” of queer, racialized, and subaltern persons too often assigned the psychically flat role of righting the ills of an unjust social order and denied the right to be damaged, psychically complex, or merely otherwise occupied. Deidealization does, however, require scholars to acknowledge a break between scholarly and political practice. Whereas politicized fields of scholarship too often seek to make scholarship the scene of political practice by critiquing all that is bad and idealizing all that might be good, deidealization acknowledges that the politics of scholarship are only a small part, rather than the full realization, of political activism in a complex world.

November 15, 2025 at 4:16 PM

partisan of hate

@blsphmr.bsky.social

kadji amin.

[…] even as the social formations claimable as queer are multiplied, the fundamental problem of idealization persists and, indeed, grows ever more acute. For if the subjects of queer culture are no longer out-and-proud gay and lesbian activists fighting to destigmatize and diversify sexual practices and intimate forms, but rather nineteenth-century Chinese immigrants forced to live in residentially segregated, crowded, and insalubrious conditions, refugees and undocumented migrants struggling under conditions of debility and “slow death,” and drug addicts, then to what extent can scholars ethically celebrate the alternatives they innovate? This dilemma is a function not only of focusing on ever more marginalized populations with fewer resources for collective and self reinvention, but also, in some cases, of accounting for prepolitical forms of agency that have not yet and might never articulate a coherent ethical and political platform. Queer Studies has become the name of an effort to amplify the ethics, politics, and inventiveness of marginalized cultures. In setting it this task, however, we risk subscribing to a romance of the alternative whereby even as we refuse to silence the transgressive aspects of marginalized cultures in the name of respectability or assimilation, we may be tempted to idealize their political and cultural effects.

Genet is well positioned to illuminate the methodological dilemmas at the heart of Queer Studies specifically and left criticism in general. As a paradigmatic figure for the romance of the alternative, Genet virtually demands idealization as a saint or antihero, adeptly setting the trap that criticism will fall into. Eventually, however, he spoils every ideal. When we want to claim him as a precursor for today’s queer and transgender prison abolition movement, he insists that the penal colony of Mettray was a “paradise,” when we want to celebrate his transnational coalitions with the Panthers and the Palestinians, he confesses that a sexual desire for Arab and black men drew him toward these movements, and when we want to honor his queer bonds, we are confronted with their pederastic inegalitarianism. Genet has the virtue of making critics feel uneasy about the ideals we make him represent.

I understand attachment as a diagnostic that looks beneath relation to the affective and imaginary processes of identification, attraction, and belonging that structure and bind any given relation. As Lauren Berlant proposes, “Attachment is a structure of relationality. But the experience of affect and emotion that attaches to those relations is as extremely varied as the contexts of life in which they emerge.”36 Attachment’s analytical purchase inheres in its capacity to mark all that is passive, needy, historically overdetermined, compulsive, phantasmatic, and nonvolitional about interpersonal relations. While, in some strains of Queer Studies, the injunction that queer collectivities, kinship, coalitions, and counterpublics operate as a utopian model of more just, egalitarian, and caring social forms implicitly poses queer relations as a practice of justice, the analytic of attachment critically interrogates the unstated assumption that a heroic and even ascetic agency animates queer relations—that is, that autonomous queer subjects can and do choose to participate in just ways of relating and to refrain from dominating, racist, and coercive ones. The reliance of certain models of queer relation on such assumptions of autonomous choice minimizes the nonrational, socially constituted, and historically contingent aspects of queer subjectivity, as well the ways in which feelings of attraction, belonging, identification, and affinity prove resistant to conscious manipulation.

November 15, 2025 at 1:56 PM

partisan of hate

@blsphmr.bsky.social

semana.

November 15, 2025 at 1:01 AM

partisan of hate

@blsphmr.bsky.social

20. engendering blackness: slavery and the ontology of sexual violence – patrice d. douglass (14 de novembro)

November 14, 2025 at 9:38 PM

partisan of hate

@blsphmr.bsky.social

quando douglass, em seu livro, expande o escopo e postula toda violência (antinegra, contra o escravo) como sendo violência sexual ela não faz isso pra tornar obsoleta a especificidade do estupro mas pra, entre outros intuitos, evitar a subordinação da violência sexual à genitália.

What constitutes sexual violence under slavery? Is it produced at the level of penetration, fleshly lacerations, the marking, tearing, or the pulling apart? The morphing of the body into an unseen thing through action or fantasy? Is sexual violence, as Walter Benjamin has argued, law-making, law-preserving, divine, or mythic at its roots? Can some sexual violence rise to a level of obscenity such that it fails to register as violent under the purview of most schematics of suffering? How do some forms of violation suture a paradigmatic order, which, like air, is so pervasive that announcing its presence serves as mere redundancy rather than explanation?

[…] The obscurity lies in the fact that the assumptive premise of sexual violence renders “the subordination of all the component sexual instincts under the primacy of the genitals.” With respect to the slave/Black, genital phasic focus is too narrow a frame to grasp how death meets their sexual affectability. To be shot in the head then buried in a log-heap and flogged to death indexes something excessive to the gratification of genital pleasures. For “fine-looking” references the scopophilic nature of sex and the sexual. Scopophilia does not purely resonate in the act of violence but also in the context of memory, recollection, and archival gazing. There is pleasure derived in locating oneself, to see one’s subjectification, becoming, and renewal as distinct from the torture imposed upon the slave. […]

The archive of slavery (re)presents slaves in an array of violation, disregard, sexual openness, and death. Unlike the torture archive of Europe, which employed similar tactics of discipline to control certain behaviors or subject sensibilities, death carries a prevalence in slavery that is not comparable to the European condition. Flogging, branding, whipping, or any other tactic for the slave do not mold slaves into docile or regulated bodies, but instead mark the sheer deathliness of their entire condition. The slave and the violation are inseparable. Theory can either turn back on or away from the violation but cannot discern the slave as a sentient being for which violation does not void the capacity for bios; unless, however, a considerable amount of force is asserted to conceive the slave otherwise.

November 14, 2025 at 12:26 AM

partisan of hate

@blsphmr.bsky.social

nossa por algum motivo eu achava que esse livro do foster fosse mais um caso de historiografia competente sendo distorcida para os propósitos de uma fanbase (BMS) mas nem… foi oq deu base pra própria concepção histórica e ideológica (de hombridade) dos caras.