Showing posts with label poetic imagination. Show all posts
Showing posts with label poetic imagination. Show all posts

20 Nov 2017

Becoming-Other (Part 2): Alien Sympathy and the Poetic Imagination (With Reference to the Work of D. H. Lawrence)

Marc-Édouard Nabe: Lawrence sauvage (2009)


In an essay entitled 'On Being a Man', Lawrence argues that it's very easy to know and to understand the other person as a person, but not so easy to know and to understand them as an impersonal Other who exists as a force of pure alterity and as an actual being in the world, independently of one's self.

For this requires what he calls a thought-adventure - an instinctive-intuitive process that starts in the blood and not in the mind and involves the taking of a double risk: "First, [one] must go forth and meet life in the body. Then [one] must face the result in [one's] mind."

To illustrate what he means, Lawrence asks us to imagine him sitting on a train. A stranger enters the compartment and is instantly recognizable as a white, middle-class, middle-aged, Englishman. With just a quick glance, says Lawrence, he can tell a great deal. The strangeness of the stranger - and thus the adventure of knowing him - is therefore strictly limited.

But what if the stranger is none of the above; what if, for example, they belong to a different race? Then, says Lawrence, he is unable to proceed quite so confidently with his characterization of the stranger:

"It is not enough for me to glance at a black face and say: He is a negro. As he sits next to me, there is a faint uneasy movement in my blood. A strange vibration comes from him, which causes a slight disturbance in my own vibration. There is a slight odour in my nostrils. And above all, even if I shut my eyes, there is a strange presence in contact with me.
      I now can no longer proceed from what I am and what I know I am, to what I know him to be. I am not a nigger and so I can't quite know a nigger, and I can never fully 'understand' him. 
      What then? It's an impasse.
      Then, I have three courses open. I can just plank down the word Nigger, and having labelled him, finished with him! Or I can try to track him down in terms of my own knowledge. That is, understand him as I understand any other individual. 
      Or I can do a third thing. I can admit that my blood is disturbed, that something comes from him and interferes with my normal vibration. Admitting so much, I can either put up a resistance, and insulate myself. Or I can allow the disturbance to continue, because, after all, there is some peculiar alien sympathy between us."

When it comes to the question of race relations, this, I think, is an absolutely crucial passage. If we wish to overcome common prejudice and the urge to stereotype, then, like Lawrence, we must allow our sense of self to be disrupted by the otherness of the Other and admit the peculiar alien sympathy between us.

This doesn't mean cultural appropriation, wearing black face, and pretending we are all one and the same under the skin, as idealists such as Boglarka Balogh pretend when they posit an ahistorical model of Humanity. It means, rather, exercising our poetic sensibility - as Lawrence exercises in an extraordinary verse found in Birds, Beasts and Flowers (1923), in which he effects a becoming-negroid beneath the radiation of a dark, tropical sun:


Behold my hair twisting and going black.
Behold my eyes turn tawny yellow
Negroid;
See the milk of northern spume
Coagulating in my veins
Aromatic as frankincense.


The mistake that Balogh makes is that instead of peculiar alien sympathy, she substitutes an ideal form of moral sympathy that is rooted in her own ego. In other words, whilst she genuinely feels very sorry for people who are less privileged than herself, she lacks the ability to feel with them or be radically altered by the otherness of others. She can only see her own smiling face reflected in everyone and everything.

Ultimately, black people don't want white people to love them; for it's not a question of eros. And they don't care if white people fail to understand them; for neither is it a question of logos. They simply want a little respect and to be accorded what's proper to them as men and women; in other words, racial ethics is a question of thymos


Notes

D. H. Lawrence, 'On Being a Man', Reflections on the Death of a Porcupine and Other Essays, ed. Michael Herbert, (Cambridge University Press, 1988), pp. 214-15. 

D. H. Lawrence, 'Tropic', Birds, Beasts and Flowers, (1923). This poem can be read in full online by clicking here.

Those interested in Lawrence's important concept of sympathy might like to see the essay on Walt Whitman in Studies in Classic American Literature (1923), in which he critiques the idea of merging into One Identity and exposes the danger of confusing sympathy with the Christian ideals of love and charity. The passage concerning the right conduct of a white poet with regard to a negro slave, obviously has particular relevance to our discussion above. Click here to read online.

To read part one of this post on the case of Boglarka Balogh, click here.


Becoming-Other (Part 1): The Case of Boglarka Balogh

Seven types of digital blackface produced by Boglarka Balogh 
(with the assistance of graphic artist Csaba Szábó)
I'm sure that some readers will recall the amusing case of Boglarka Balogh, the blonde, blue-eyed Hungarian idealist, who naively published a series of self-portraits in which she had digitally transposed her own facial features on to those of seven African tribal women, instantly provoking a furious online reaction. 

The project was intended to raise awareness of the difficulties faced by such women and to celebrate their unique beauty and cultural diversity. But Balogh, a human rights lawyer and journalist, was swiftly - often brutally - informed that, despite her good intentions, the images were offensive, degrading, and narcissistic.

It seems no matter how woke you may be - and no matter how skilled you are with the latest photo editing software - blackface is never acceptable and white people should stay in their own lane.

Not wanting to add insult to injury, Balogh made no reply to her critics and removed her work from the Bored Panda blog on which she'd posted it (though not before it had already received over 130,000 views), advising everyone to keep calm and love all humanity.

Obviously, such advice is inadequate as well as nauseating. But how then should one respond to this case and the issues raised? The answer, I think, has to do with a queer form of alien sympathy and the poetic imagination. And we can discover why by turning to the work of D. H. Lawrence ...

Click here to read part 2 of this post.