Frantz Fanon's Psychotherapeutic Approaches to Clinical Work by Lou Turner;Helen Neville;

Author:Lou Turner;Helen Neville;
Language: eng
Format: epub
Publisher: Taylor & Francis (CAM)
Published: 2020-07-15T00:00:00+00:00

This is a valuable argument, which questions the sense and destiny of belonging and of the heterogeneous forms of loyalty that survive in the nation state and suggests that the figure of maternity had a pivotal role in the convulsive history of slavery, colonialism and the birth of the modern state.45 Afro-Brazilian religious traditions are defined as a “monumental African codex containing the accumulated ethnic experiences and strategies of African descendants as part of a nation [….] This codex tells us, in its own metaphoric language, not only about religion but also about the relationships between blacks and the white state” (Segato, 1998, p. 143; my italics).

In connecting the attitudes and racist laws of a society, the particular trajectory of a nation and the role of cultural traditions in the New World,46 Segato also offers an important argument for rethinking the role of the symbolico-religious themes that immigrants often refer to: as a “reservoir of meaning,” that code, those images, do not speak only of alterity or tradition but also, above all, of dispossessed memories, and of the relation these minorities have built and continue to build with the institutions of the nation states and the knowledge that claims to assign a name to their experiences, their needs and their conflicts.47

Turning to the lies of the modern state and the hypocrisies of human rights and “integration,” these recall—continues Segato—the “point zero of racial truth”—segregation and violence as the expression of a “dystopian conviviality” (Segato, 1998, p. 131). Only a clinical-political semiotics can grasp the subterranean effects of these acts of violence and recognize the link between racism and symptom, and between institutional racism, exclusion and alienation48 in “raced subjects” (on “racial melancholy” and the moral impossibility of forgetting, see Cheng, 2001).49

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