Mistresses as Masters?

Recent texts in the historiography of slavery have focused on slave-owning women in an attempt to overturn the paradigm of the benevolent mistress. While “benevolence” has silenced and exceptionalized mistresses’ violence, newer interpretations draw from slave testimony to establish forms of equivalence between the power of the mistress and that of the master. Because this normalization of white women’s power nonetheless relies on standards of historiographical interpretation—the predominance of political economy, the imperatives of affect and agency—it does not sufficiently access how historiographical methods participate in stabilizing gender and pathologizing black rage. This article proposes that the difference between the mistress and master is a fantasy necessary to the circulation of the libidinal economy of slavery. In doing so, it pursues an inquiry into the pleasures of interpretation and speculates on the ways historiography invests in the white woman in order to extend its interlocutory life.

RAGE!, Retaliation, and Retribution: Recurring Themes in August Wilson’s Work

Following the murders of George Floyd, Breonna Taylor and so many others, recent protest in Minneapolis, New York, Philadelphia, Chicago, Washington, DC, LA, Portland and a host of other locations, both, stateside and abroad are being framed in the public discourse as everything from radical resistance to public madness and everything in between. From the Black Lives Matter movement activist to Diversity, Equity, and Inclusion advocates, one of the key components in, both, radical resistance strategies or public expressions of cultural madness, is a ground swelling of rage! But what is rage? How can we recognize it? Historically, what has been the consequences of Black rage? And in this unique, historical moment, what if anything can be done to leverage it? Mining August Wilson’s work for definitions, instances, and consequences of Black rage, this paper interrogates August Wilson’s narratives on rage as a way to talk about the historiography and commodifying of Black rage as a way of victimizing and disposing of Black bodies in America. In this way, we hope to offer suggestions in this historical moment on how to leverage Black rage, rather than to be snared by it.

Black Rage: The Psychic Adaptation to the Trauma of Oppression

Integrating the story of a young Freud’s racial trauma with a novel application of the concept of moral injury has led to a realization and conceptual formulation during the pandemic uprisings of the mental construct of Black Rage as an adaptation to oppression trauma. As formulated here, Black Rage exists in a specific dynamic equilibrium as a compromise formation that is a functional adaptation for oppressed people of color who suffer racial trauma and racial degradation, an adaptation that can be mobilized for the purpose of defense or psychic growth. Black Rage operates as a mental construct in a way analogous to the topographical model, in which mental agencies carry psychic functions. The concept of Black Rage is crucial to constructing a theoretical framework for a psychology of oppression and transgenerational transmission of trauma. Additionally, in the psychoanalytic theory on oppression suggested here, a developmental line is formulated for the adaptive function of Black Rage in promoting resilience in the face of oppression trauma for marginalized people.

American Negritude

This chapter contextualizes Malcolm X’s interventions about black feelings in the contemporary psychological literatures that framed and circulated about blackness to understand how new black psychology informed Malcolm’s emotional and rhetorical repertoire. Then, in excavating Malcolm’s performances of black rage as an easily identifiable feeling and an intended goal of his rhetorical corpus, Corrigan argues that Malcolm’s psychological strategy articulated what she calls “American Negritude.” Marrying black psychology to the work of African and Caribbean intellectuals theorizing postcolonial black subjectivity, Malcolm’s rhetorical skills hinged on his ability to resituate black political and social consciousness around black pride and disidentification from whites. Malcolm’s American Negritude, particularly as it embraced rage, was at odds with the affective orientation and the racial liberalism of the integrationists and created both tension and opportunity for a global blackness. Still, while Malcolm reconceptualized feeling and being black, his enactment of black rage was often confused with hatred, which fueled white opposition to Malcolm and the NOI and fed white fragility in the early 1960s. Malcolm’s critique of black loyalty to white civil religion hinged on his relentless exposure of faulty black identifications, which he saw as a form of modern slavery.