The Re-inscription of Identity: Black Affirmation

Toni Morrisons brisk, love spirit, was set at a period when thralldom was mute an accepted pr motivateice. peerless(prenominal) of the effects of slavery on the slaves was the stripping off of their identities. This was the case because they were non perceived as humanskind with the privilege of having their birth indistinguishability. They were degrade and tendencyified as a stainless species of animals champion that is set as property. Afri crumb-Americans, for sheath, were non given individual identities or names. This was portray when capital of Minnesota D menti wholenessd his br slightly another(prenominal)s capital of Minnesota A and capital of Minnesota F.It emphasized how they were inured as interchangeable pieces that can solitary(prenominal) be differentiated by letters such as exhibits in a court populate or identical items on a list. This was as well as portrayed in the flick where the schoolteacher came to submit Sethe hindquarters aft(pr enominal) she flight of stairsd. It was sh declare through his perspective how he sees entirely the black people in the alliance as unsung niggers tho to be differentiated by what they wear. Only when the perspective was shifted to the Afro-Americans give the readers realize that the girl referred to by the schoolteacher as the nigger with the kick hat was Baby Suggs.The absence of a name signifies a defense mechanism of her gentleman the slave masters never c on the whole their slaves by names. They were treated as objects that be defined. Every intimacy must be given or lift bug tabuowed upon them. Morrison points to the incident that the jungle was pass epochually created by the white people, who annihilated the sense of self-importancehood and humanity in the slaves White people believed that whatever the manners, chthonian twain apparition skin was a jungle. Swift unnavigable waters, swinging screaming baboons, quiescence snakes, red gums ready for their s weet white blood.. . . But it wasnt the jungle blacks brought with them to this do from the other egress. It was the jungle white folks planted in them. And it grew. It crack. The screaming baboon lived under their own white skin the red gums were their own. (Morrison, 198-199) The novel shows twain main forms of resistance to slavery. These are escape and murder. Escape was shown as the primary form of resistance. Most of the slaves in the novel resorted to escape or at least attempted to escape when things started to be function discover unbearable for them.Escape was resorted to when livelihood has become increasingly knockout for them. This and was non easy to do. For instance, capital of Minnesota D attempted numerous epochs to escape, precisely failed almost every time. The yet time he succeeded to escape was when he was in prison. In prison, he was unbroken in a small box on the ground at night only to be let emerge during the day where he was suffered to work while chained to other pris whizzrs. One night, a federal agencyful rainstorm came lashing agglomerate. This was the chance that they conveyed. The storm facilitated their escape.To escape mover to slip or arrive hold of international(a) as from confinement or dominance to succeed in avoiding or to elude ones memory, nonice, search, etc. (Random House Websters College Dictionary, 1992, p. 455). Escaping has also been defined as to get free from flight, from prison or other confinement or restraint to regain ones liberty, to find rel lighten from worries, troubles, or responsibilities it is the act of getting free from prison or other confinement, from pursuit from a pursuer, etc. (Longmans Modern incline Dictionary, 1968, p.354). Not only Paul D, but Sethe as well, both escaped from the confinements of slavery. In psychology, escape has been ofttimes resorted to as a means to avoid aversive stimulus or conditions, commonly referred to as escape conditioning. In psychoa nalysis, escape conditioning is a form of aversive conditioning where unpleasant or painful stimuli are avoided (Bateman and Holmes, 1995 Marthe, 1968). It occurs when an aversive stimulus is presented and the pillow slip responds by leaving the stimulus situation.In lab experiments, escape conditioning is most typically tested with animals such as rats which are placed in a box wherein they receive a jolt or a shock when they come into contact with one of the boxs walls. In a sense, the experience of the African-Americans under slavery is similar to the compulsive need of a laboratory specimen bank to avoid further painful or aversive stimuli (Bateman and Holmes, 1995). In the novel, Sethe displays elements of escape conditioning when she feels a horrifying shock when she becomes aware that the schoolteacher and his nephews fall in come after her and her sons.The other form of resistance to slavery shown in the bulk is murder. When Paul D was sold to a new master, he attempte d to come out the latter because of the abuses through with(p) to him. In fact, that was the reason why he was sent to prison in the first place. Another instance of this as shown in the entertain was when Sethe killed her own child. When Sethes master came after Sethe and her children, Sethe ran into the mould where she and her children were hiding. When she got there, Sethe killed her own baby girl dear and tried to kill her other children Howard, Buglar, and capital of Colorado as well.Even though this sounds horrific, Sethes motive was that she would often earlier kill her children rather than nonplus them go back to world slaves. She only managed to breach Buglar and Howard. Sethe tried to throw capital of Colorado against a wall, but Stamp gainful beatped in and managed to save Denvers lifetime. Schoolteachers demeanour indicates one of the ways the black were dehumanized by the whites. They were treated like dispensable objects, and nonetheless worse than ani mals.For instance, Sixo was get the better of up not respectable because he stole something, but also because he tried to edge into the position of the Definer. Since Sixo was smart, and had such a good complete command of language and logic, the Schoolteacher mat up it was necessary to beat him up since his intelligence posed as a panic to the white mans operate on of speech. Sethe and her children lead a difficult life under Schoolteacher and headstrong to escape on the Underground Railroad. Sethe sent three of her children ahead on the Railroad, and stayed behind to wait for Halle.She eventually joined her children. Her tedious journey include walking pass a row of young black boys, who were hung by their necks in a row. One of those black boys was most likely Paul A. Sethe continues to address her dead baby child honey in her mind. She keeps rationalizing and repeating to herself everything she had to go through and suffer through to get to her children. More valuabl e than losing her milk, or the beatings that she got from the Schoolteachers nephew, was the painful instance when Sethe overheard the Schoolteacher talking about her.He do a notation between Sethes human and non-human characteristics. If allthing, in the foregone Sethe may have entangle they were macrocosm objectified, but to actually hear Schoolteacher speak of them as human and at the same time not human, shook her to the very core. It jarred her into realizing that these whites entrust never see them as equals, that they will always be objects to use and manipulate. This experience triggered the growing unease and contest within Sethe, and signifies what she must have felt slump before she remove her baby.After hearing the Schoolteacher speak of her that, she was overcome with terror at the model of allowing her children to lead a lifetime of dehumanizing treatment. How Sethe affirms herself in the murderous act patronage the fact that she killed beloved and attempt ed to kill her other 3 children, Sethe still firmly believes that she did the right thing. In her mind, her children were better off dead rather than have them go back to a life of slavery under Schoolteacher. In an oddly twisted way, Sethes love for her children was so much that she could no longer distinguish where the globe ended and where she began.She felt that as their get, she had should have complete control over their fate, and in fact, she felt that as their mother, she had to step in so that she may control their fate even if it meant cleanup them. Quite obviously, the fate she valued for her children was one that did not involve slavery. She requisiteed to guarantee her childrens safety even if it meant putting to death them. Thus, for her, she was protecting her children, protecting the only thing she has that is pure and worth saving as mentioned in the book Anybody white could impart your whole self for anything that came to mind.Not just work, kill, or maim y ou, but dirty you. Dirty you so bad you couldnt like yourself anymore. And though she and others lived through and got over it, she could never let it occur to her own. The best things she was, was her children. Whites big businessman dirty her all right, but not her best thing, her beautiful, magical best thing the part of her that was clean. (Morrison, 251) Unfortunately, despite this protective want, Sethes act effectively denies her missy the chance to live. In effect, she appropriates on her own her young charrs yet unrealized humbleivity.Sethes act has been defined as limited by its reaction to a commodifying ideology It is always in relation to the place of the Other that colonial desire is articulated the phantasmic space of self-possession that no one subject can singly or fixedly occupy, and therefore permits the dream of the inversion of functions (Bhabha, 44). It is difficult for the reader to assume a moral high ground in this situation and to criticize Sethe s action as acting god. There was nought god-like at all about Sethe and her conditions.Before she killed Beloved, the novel draw in pictorial detail the suffering that Sethe and her people went through. Beyond the corporeal suffering, what was truly disturbing was the mental and emotional suffering Sethe went through of hunching and feeling in every bone in their body that other human beings did not treat them as human beings simply because of the color of their skin. She mis eat ups her own indistinguishability with her motherhood, and thus, in a way, reenacts the violence of the white masters against her.Sethe feels she has no power over her own self because the white people had crossed all the boundaries and not only taken everything she possessed physically, but everything she had dreamed as well Those white things have taken all I had or dreamed, she said, and broke my heartstrings too. There is no bad luck in the world but whitefolks. (Morrison, 89) It is obvious tha t the whitefolks are bad luck, that is, for the black slaves they were the instruments of band itself, trough the power have over their lives.Thus, when Sethe kills her infant miss, she obviously acts, although out of love, as a white master would. Bhabhas conjecture of the colonial subject represents both the colonized and the colonizer in defining that colonial subject position as shifting rather than fixed. In the creation of a colonial subjecthood, the positions of master and slave not only define each other, but can shift into an inversion of roles (Mohanty, 1995). Sethe does not hold much hope in the world changing, and abhors the thought of her children being treated as animals.She couldnt bear the thought of her children enduring the animal-like slavery that her people were reduced to, and felt thus that she was justified in wanting them dead. Slavery was all about the whites laying occupy on the African-Americans, and this concept of will power Sethe decided to take up on her own hands with regard to her children. Since the whites did not make any distinction among the African-Americans, with the latter being hurtled to ignore the distinction between ones self and others since they were all lumped together as objects, Sethe used this same mindset when she killed Beloved.In Sethes mind, taking Beloveds life was as if she took her own. It is a possessive love that is, admittedly, dangerous, but it is not entirely evil. It is fuelled by desperation. An examination of Freuds Oedipus complex may help to generalize Sethes feelings towards her children, particularly Beloved. The intricate web of attachment between the mother and daughter often makes self-identification among both the mother and the daughter difficult to grasp (Bowlby, 1999). The mothers need for primal love causes her to become overly attached to her daughter, defining the daughter as an extension of herself, and not as a separate individual.As result, the mother projects her unfulfil led aspirations and expectations onto her daughter, which inhibits the daughter from forming her own unique identity (Bettelheim, 1983 Rieff, 1979). In Sethes case, this suppression is not merely an inhibition on Beloved from forming her own identity she effectively prevents Beloved from having her own identity to begin with by killing her. Clearly, Sethes unfulfilled aspiration is a life free from slavery, and this aspiration she transfers upon her children.The motivation is receivedly not evil, but in hoping for a better life for her daughter, Sethe deprives Beloved of the chance to live, of the form her own unique identity. The Oedipus complex as exemplified in Freuds teachings finds underpin in Bhabhas theory of the colonial subject wherein Sethe appropriates on her own her daughters yet unrealized subjectivity (Mohanty, 1995). Sethe didnt want her daughter to be whipped, and to be worked to the ground. She especially did not want her daughters characteristics to be listed a nd broken down into human and non-human traits.Sethes love for her children makes it difficult for her to take or recognize her own self and her own self-worth outside of her transactionhip to others, and particularly outside her role as a mother. This is something that Sethe cannot be entirely blamed for. The culture of slavery she had been born into precisely refused to acknowledge an individuals own self and self respect. In treating the blacks as animals, the whites have effectively purged many of them of the ability to view themselves as individuals deserving of respect.How Denver discovers herself out of 124 when she leaves the house and becomes a part of the fraternity Denver, Sethes child, has clear memories about the time when she used to attend school. When Denver was only 7, she walked away from home and found herself in the home of Lady Jones, a mulatto woman who taught reading, writing, and math to black children. Denvers year of schooling ended when Nelson sea capt ain asked her the question and right after, when Denver asked her mother Sethe the question, Denver became deaf.She failed to hear her mothers answer, or anything else for that press, for two years. She only regained her hearing when she heard the baby ghost crawl up the stairs. After this, Denver realized what her mother had done. This made her misgiving the possibility of the reoccurrence of what happened that tragic day. altogether the time, Im afraid the thing that happened that made it all right for my mother to kill my sister could happen again. I dont know what it is, I dont know who it is, but maybe there is something else terrible enough to make her do it again.I need to know what that thing might be, but I dont want to. Whatever it is, it comes from outside this house, outside the cause, and it can come right on in the yard if it wants to. So I never leave this house and I watch over the yard, so it cant happen again and my mother wont have to kill me too. (Morrison, 205) One day, Denver last decided that she had to go for help. Beloved is destroying her mother they are all locked in a love that wore everybody out, and Denver is afraid for her mothers life.She finds the courage to leave the yard of 124 for the first time since she was seven, and she makes her way to Lady Jones. Sethe was consumed by her attention for Beloved. Beloved . . . never got enough of anything lullabies, new stitches, the bottom of the cake bowl, the top of the milk. . . . When Sethe ran out of things to give her, Beloved invented desire (Morrison, 240). The one time Denver had ventured away from 124 was that year when she was seven years old and had found Lady Jones. She ventures out of the 124 yard again after regaining her hearing and looks for Lady Jones again.The mulatto woman remembers Denver, and tries to help her in her own way. In the weeks that followed, Denver kept closing baskets with food in them, and little scraps of paper bearing the senders names. She r eturns the baskets and gives her thank to the senders. This allows Denver to get gradually get to know the black corporation in Cincinnati a world outside the 124. As her world expands, Denver transforms from being a shy, clumsy girl to flourish into a strong, sovereign young woman. She is driven by her resolve to save her mother Sethe and to take care of her.Denvers relationship with her mothers bares elements of Freuds Oedipal complex theory (Isbister, 1965). According to psychoanalytical theory, a young-bearing(prenominal) never completely relinquishes her pre-oedipal attachment to her mother, and these unresolved feelings surface not only in adolescence but also in braggyhood. Through mothering, the adult female re-enters what is called the oedipal triangle, which is the attachment she experiences with her father and mother during childhood, but instead of being the child, she now becomes the mother (Lawler, 2000 Wyatt, 1993 Pigman, 1995).In Denvers case, the attachment she experiences with Sethe has resulted in an evolution of their relationship wherein Denver assumes the role of the mother, the protector, of Sethe. For the first time in her life, Denver also begins to recognize her mothers actions and the impact of their recent. The community who secures Sethes release from the past and exorcises Beloved In the novel, we see how Sethe takes her first shaky steps towards recognizing her own sense of self. raciness by bit, at 124 and in the Clearing, along with others, she had claimed herself. Freeing yourself was one thing claiming ownership of that freed self was another.(Morrison, 95) It starts to develop when she runs away from the Sweet Home plantation. During the 28 days of granting immunity she experienced after she fled, Sethe felt exhilarated. For the first time in her life, she was allowed to be selfish. For the first time, her life was her own to live. More than anything, she felt that her children were truly her own, because in the pla ntation they were all owned collectively. Sethes community both perpetuates the legacy of slavery and plays an most-valuable role in the process of the nurture of her own sense of subjectivity.Sethe had had twenty-eight days of unslaved life Days of healing, ease and real-talk. Days of company knowing the names of forty, fifty other Negroes, their views, habits where they had been and what they had done of feeling their fun and sorrow along with her own, which made it better All taught her how it felt to wake up at dawn and decide what to do with the day Bit by bit along with the others, she had claimed herself. Freeing yourself was one thing claiming ownership of that freed self was another (Morrison, 95). Morrisons concept of an unslaved life means a life with the freedom to develop ones subjectivity.This process is closely connected to inclusion body in and participation with ones community (Knapp, 1989). Even though Sethe freed herself, she cannot claim ownership of that free d self alone. The people around her in the community play an important role in teaching her how to be herself because prior to her freedom, Sethe had well-read, through coercion, the lessons of invisibility, silence, and submission. Unfortunately, the community displays warped codes of morality, and eventually led to their collective desertion of Sethe at a time when she needs them the most.The feast at Baby Suggs was taken as a sign of pride, and the day after the party, the community waits, and even hopes, for Sethes downfall. someway the members of the black community imagine that Baby Suggs has not suffered in slavery as they have suffered, and this ignorance of their mutual history makes mutual trust unimaginable (Scruggs, 103). This attitude of the community displays their collective un assured. Jungs theory of the collective un certified represents what has been described as the psychic inheritance (Jung, 2006). It is the collection of our experiences as a species, a kind o f knowledge we are born with.Since we can never be directly conscious of it, it influences all of our experiences and behaviors, particularly the emotional ones, but we only know about it indirectly, by looking at the influences (Jung, 2006 Knapp, 1989 Halbwachs, 1992). The African-Americans colonial past of slavery is a collective experience with a deeply root impact that they may not all be directly conscious of in terms of how it affects how they view themselves and their own community. It becomes manifest in their behavior, and from their behavior can one only really trace the influences of their colonial past.The jealousy, or envy, of the community, lead to the withdrawal of the communitys support from Sethe. Their silence during the appearance of the Schoolteacher at 124, which resulted in Sethes murder of her daughter, and the way they ostracized Sethe afterwards, indicated the communitys need to see a triple-crown black familys downfall. Yet it is this jealousy which indire ctly causes Sethe to perform the act for which they themselves, the community, could not allow itself to morally forgive her for a long time. The community however eventually shows a sense of guilt with what happened to Sethe and her family.They participate in exorcising Beloved, indicating that the disaster of Beloveds death was not just the responsibility of Sethe and the whites who came to get her, but of the entire black community. After all, the black community must have cognize that the Schoolteacher and his nephews were coming for Sethe and her children, but they took no steps to warn her. four-spot white people rode towards 124, with a certain look about them, and everyone who motto them knew what they meant and what they came for. Yet the community did not do anything, driven by chance by what Stamp believed was jealousy of Baby Suggs and from the feast weeks before.The 28 days of freedom Sethe experienced were followed by 18 years of disapproval by the community, and s he lived a static and solitary life (Morrison, 173). Sethe herself describes this lonely existence as uninhabitable (Morrison, 173). When she decided to kill her child and thus protect Beloved from the unlivable life of slavery, Sethe herself returns to a life in which she is unable to learn to claim her freed self. Beloved returned in the flesh, and it actually became therapeutic for Sethe who had been ostracized by the community for 18 long years for what she had done to her daughter.Sethe was struck with guilt for having killed Beloved, and looked for ways to make up for it by welcoming the resurrection of Beloved. In this way, Sethe chose to dwell in the past, and Beloved became the symbol that effectively removed Sethes link with the murder of her child. The decision to exorcist Beloved was something that the entire community practically participated in. Sethes reliance on Beloved has prevented her from moving on and leaving her past behind. An legal ouster of Beloved meant an exorcism of the past a much-needed step to make room for Sethes own self-realization.Exorcism then was an especially communal act, and the exorcism of Beloved makes a strong statement. She represents the legacy of slavery that had marked the blacks past, and it is something that the entire community must contend with (Scruggs, 1992). Sethe, long after Beloveds death, constantly relives and rehashes her life of slavery, perhaps to justify to herself again and again why she killed her own child. This self-inflicted torture of live her past causes Sethe to almost kill the oppressor not the Schoolteacher, but Mr. Bodwin who merely happens to be white as well.Sethe needed to face her past and to step outside the confines of her terrible history. Beloved returns to 124 for the same reason she came to haunt Sethe to force her mother to confront her past. Sethe cannot mince through the confines of her past without conclusion some endurance in her relationship with her daughter. Se the was incapable of personal egression for 18 long years because she refused to face her own commodification and its deep implications. Jungs theory of the personal unconscious includes anything which is not presently conscious, but can be (Jung, 2006).The personal unconscious is like most peoples understanding of the unconscious in that it includes both memories that are easily brought to mind and those that have been suppressed for some reason (Hayman, 1999). In this case, Sethes suppression of her colonial past was dominated by her own guilt in murdering her own daughter. Freuds concept of rationalization provides for the cognitive distortion of fact to make an event or an impulse less threatening. People do this often on a fairly conscious level when we provide ourselves with excuses.These defenses or justifications may be seen as a combination of denial or repression with various kinds of rationalizations. Defenses are lies which take us further and further away from the trut h and ultimately, from reality. At a certain point, Freud points out, the ego can no longer take care of the ids demands, or pay attention to the superegos (Freud, 1963). The anxieties come rushing back, and the person who harbors these defenses and justifications eventually break down or deteriorate (Gay, 1988 Jones, 1961).In Sethes case, her rationalization of her daughters murder and her denial of the colonial forces in her life continued to block the development of her own subjectivity. Beloveds physical presence and the ensuing relationship between her and Sethe eventually forces the latter to acknowledge the internalized colonization that she had for the longest time denied. To enjoy total freedom, Sethe needed to claim freedom within her own mind by dealing with the past not as a burden, which must be beaten back by all means, but as a factor which constitutes the present.). This was something Sethe had to conquer. She kept asking herself Would it be all right? Would it be al l right to go ahead and feel? Go ahead and count on something? (Morrison, 38) This shows that there is no sense of self as there is no sense of future, but only of past for the former slave who has learned only how to be dependant Accepting her past as playing a pivotal role in shaping who she has become at present is important for Sethes self-identity. This is something she purposely avoided. To Sethe, the future was a matter of keeping the past at bay.The better life she believed she and Denver were living was simply not that other one (Morrison, 42) Self-concept provides for the total of a beings knowledge and understanding of her self (Freud, 1963 Rieff, 1979 Pigman, 1995). This makes it necessary for Sethe to stop resorting to denial, of fending off sentiency of an unpleasant truth or of a reality that is a threat to her ego, as defined by Freud (1963 Rieff, 1979), but to take stock of the reality behind what she did and what prompted her to do it.Only then could she literall y quite let go of the ghosts of her peace and enjoy total freedom. The gender conflict which comes to a resolution In an argument with Paul D, Sethe said that all man damage women. In the colonial economy, the slavery of a black woman correspond the connection between the economy of pleasure and desire, and the economy of domination and power (Wyatt, 1993). Sethe, as the black female slave, represented this difference as racial and sexual other. This is exemplified in Sethes rape by the Schoolteachers nephews.I am honest God damn it of two boys with mossy teeth, one sucking on my breast, the other holding me down, their book-reading teacher watching and writing it up. I dont want to know or have to remember that. I have other things to do worry about tomorrow, about Denver, about Beloved, about age and sickness, not to speak of love. But her brain was not interested in the future (Morrison, 70). The Schoolteacher observes Sethes rape and makes it a discursive act. He exploits S ethe as a racial and sexual other in order to revision her identity as something less than human more of a puppet rather than a human being.Sethe then experiences this dehumanization of herself and her body by the Schoolteacher and his nephews. Sethes personhood, as it has been allowed to exist under slavery, is further reduced to animality. Among female African-American slaves, thus, there was not just the fetish of colonial intercourse (Bhabha, 78) but sexual fetish to contend with as well. Pursuant to the object relations theory an adaptation of psychoanalytic theory the psychological life of the human being is created in and through relations with other human beings, through good object relations. Unlike Freudian and Lacanian theories, however, object relations theory, the gendering of the subject has little to do with ones awareness of sexuality and reproduction at early stages of development (in other words, when one is a child). It involves the internalization of any in equities in the value assigned to ones gender, as well as the associated imbalance of power (Wyatt, 1993 Chodorow, 1978). In Sethes case, this imbalance of power was present in two levels fetish of colonial discourse, and the sexual fetish displayed against female black slaves.This gendering is something that she carries with her even when she is freed and can be seen in her attitude towards her children. Ideally, Sethes concern for her childs well being should not involve overinvestment in the child as a mere extension of her own self. She needs both material and emotional support from other adults who are able to both nurture her and reinforce her own sense of autonomy (Patterson and Watkins, 1996). Unfortunately, given the harsh realities of the life and conditions under slavery, Sethe hardly had the opportunity or the good fortune of being exposed to such an environment or good object relations. The dehumanization of African-Americans, and the dehumanization of African-Americ an women during that period made it difficult for even women themselves to break away from the roles that hostelry had forced them into (Chodorow, 1978). Despite the gender conflict displayed in Morrisons book however, the last chapter indicates the potential and possibility for harmonization, as Paul D returns to 124 after he hears that Beloved is finally gone. This is the first time he returned to the place where he escaped from, and this very act symbolizes that it is finally time for Paul D to stop running.When Paul D and Sethe are reunited, Paul D reassures Sethe that they will build a new future for themselves together, telling Sethe to take care of herself as she is her own best thing. Paul D tells Sethe he plans to move in and that he will take care of her at night, while Denver was away. As he shows Sethe, she herself and not her children is her best possession You your best thing Me? Me? (Morrison, 273) In this, we see how Paul D affirms not just Sethe as a woman, but as an individual, separate and distinct from her daughter, Beloved. work CITED LISTBateman, Anthony and Holmes, Jeremy. Introduction to depth psychology Contemporary Theory & Practice. London Routledge, 1995. Bettelheim, Bruno. Freud and Mans Soul An Important Re-Interpretation of Freudian Theory. in the altogether York Random House Vintage, 1983. Bhabha, Homi K. 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