ase are the strange complic
ities ac Alan Perryman
hieved Click here to Email Alan
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en whites and In
dians despit
e the enormity of cultural misunderstanding that existed, complicities in which the positive and negative poles of savagery, as defined by white culture, were meticulously stitched into Indian cosmologies of cultural identity formation through mirroring and alterizing. Yet it would be wrong to see this as unique to the Darien. On a more sweeping view of identity-formations in the American continent, the marked attraction and repulsion of savagery as a genuinely sacred power for whiteness has continuously been concretized in terms of noble Indians at home in nature, as against degenerate blacks lost no less in history than to history. That this history is every inch a history of labor discipline, a tropical version of Hegel's Master and Slave in so many banana republics, I hope to make clear. That this history is, in secular tim
es, a /Sac red History too, in which race-fantasy takes the place of heavenly fantasy, I hope also to make clear because "race," as defined, acquires the burden of carrying the emot
ive charge of men exchanging women across the colorless line of tropical proletarianization. It is here that the color of the penis acquires its full charge of demonic power, the powers of what Emile Durkheim, following Robertson Smith, called the "i also has a dedicated video system and four video cameras (real-time) to record typical test firings. The tests are controlled from a blockhouse bunker that was built for testing explosive charges many times greater than the explosive yield currently employed.
mpure sacred": . . . evil and impure powers, productive of disorders, causes of death and sickness, instigators of sacrilege. The only sentiments which men have for them are a fear into which horror generally enters. Such are the forces uponEMRTC which and by which the sorcerer acts, those which arise from corpses or the menstrual blood, those freed by every profanation of sacred things, etc. The spirits of the dead and malign genii of support, such as machine shop services or ordnance support, is provided as needed. The every sort are their personified forms. Of consequence here is the necessary reminder that the primacy
of Being is
secondary to the safeguard of the Border. The figure of the nia or black phallus, as exposed by Cuna ethnography, alerts one to the sexual fear and excitement of the boundary created out of mimesis and alterity under specific colonial histories. RatLOXher than thinking of the border as the fa
rthermost extension of an essential identity spreading out from a core, this makes us think instead of the border itself as that core. In other words, identity acquires its satisfying solidity because of the effervescence of the continuously sexualized border, because of the turbulent forces, sexual and spiritual, that th
e border not so much contains as emits. White Indians of Darien It is here where we return to the adventure of R.O. Marsh wh
