Abstract
This paper intends to think about how racism interferes in building the image of the black person in the process of subjective constitution, in its articulation with the discourse of the Other, as conceived by Jacques Lacan in his work, namely, as unconscious and its manifestations at the cultural level and at the level of the social bond. To this end, we will refer to the theoretical elaborations of Neusa Santos Souza, Frantz Fanon, and Grada Kilomba, authors who undertook, each in their own time and their respective readings and social contexts, powerful reflections on racism from a psychoanalysis standpoint. Through the conception of language as proposed by Lacan and the concept of blackness in Munanga, we indicate how the issue updates itself in Brazil today. To conclude, understanding that there is psychic suffering engendered by this mode of segregation, we suggest alternatives and ways that articulate the empowerment of the subject that crosses and is at the same time crossed by the collective.
Highlights
To begin our argument, we bring the definition of racism - as proposed by Kabengele Munanga (2004) - as the belief in the existence of naturally hierarchized races by the intrinsic relationship between the physical characteristics of a certain ethnicity and moral conduct, intellect and cultural manifestations
As an example of black person reduced to the condition of piece or object, a clipped fragment of a manual published in 1839 - written by IBA Imbert - which aimed to guide the purchase of black slaves and which we find in the article Ser peça, ser coisa: definições e especificidades da
Souza (1983) defends that, from the point of view of psychoanalysis, the ideal of the Self for the black is white and that the unfolding of this for the diasporic black is an eternal situation of psychic torment, since he or she can never reach such an ideal (that passes vista no 6 2020 (In)Visibilidades: imagem e racismo pp. 43-57 through the real – in the lacanian sense – of color)
Summary
We bring the definition of racism - as proposed by Kabengele Munanga (2004) - as the belief in the existence of naturally hierarchized races by the intrinsic relationship between the physical characteristics of a certain ethnicity and moral conduct, intellect and cultural manifestations. From this point of view, we intend to pinpoint racism as a way of thinking that has consequences and that, among them, makes it difficult for the black person to constitute himself as a subject outside a situation of “inferiority complex” (Fanon, 2008).
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