By Hella Bloom Cohen (auth.)

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Extra resources for The Literary Imagination in Israel-Palestine: Orientalism, Poetry, and Biopolitics

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The economic structures of early capitalism are, for Freyre, intrinsically R e a di n g Frey re i n th e H o ly L a n d 25 linked to Western racism. This association comes to be important in Chapter 5, in terms of the interventions of Orly Castel-Bloom, who has been critical of Israel’s increasingly oppressive relationship with Western (specifically American) global finance. Generally two poles represent critical responses to Freyre: on the one side, he holds for people little-‘t’ truths in the midst of his parables or otherwise downright inaccuracies, and on the other, he simply delivers “anti-racist racism,” as Jean-Paul Sartre argues in Black Orpheus (59).

Sexual representation, in Fanon’s and Massad’s models, is determined by a battle of aggressive patriarchies and mimicked through the mirroring effect of colonial representation. For this derivation of Baudrillard’s simulacrum, I find these critiques more aligned with Western postmodernist ideology than the more proximately Western Freyre. Freyre utilizes the same colonial-epoch-driven approach to sexual dynamics, but his narrative ascribes to a nonlinear model of colonial time that celebrates miscegenation rather than qualifying it as inescapably pathological.

Like Fanon’s early work, which investigates the process of racial repression, Freyre may seem dated in light of our postmodernist understanding of race—or, rather, the absence of race. But this materially distant understanding is to ignore existing institutionalized essentialisms and also to ignore contemporary literary resistance to it, which utilizes racially transnaturing tropes similar to those made to work by Freyre and Fanon. Freyre reiterates the arguments of his anthropological predecessors when he writes that “individuals of varying origin brought together under the same conditions of physical environment tend to a certain uniform development with regard to stature and even, perhaps, bodily structure and shape of the head” (Casa-Grande xxxi), a strictly physical phenomena that anthropologists now agree continues to be used to mobilize myths about a group’s behavioral characteristics (Smedley).

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