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Drawing on McKittrick’s pint that “innovative black diaspora practices that, in fact, spatialize acts of survival,” what does in mean to spatialize them queer of color survival strategies of Muñoz’s disidentifications? / 2

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… it is impossible to delink the built environment, the urban, and blackness. 2

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“plantation futures”: a conceptualization of time-space that tracks the plantation toward the prison and the impoverished and destroyed city sectors and, consequently, brings into sharp focus the ways the plantation is an ongoing locus of antiblack violence and death that can no longer analytically sustain this violence. 2-3 – replace LPTTO?

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FORDHAM RD Plantocracies = an incongruous racialized economy that lingered long after emancipation and independence movements in the Americas; and that the protracted colonial logic of the plantation came to define many aspects of postslave life. 3

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Two plantation schemas arise: the ways the plantation uncovers a logic that emerges in the present and folds over to repeat itself anew throughout black lives and the ways the plantation is a meaning- ful concept that, at least in part, launches postslave/contemporary theories of violence and urbicide. 4

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… it is also worth asking whether these inequities must negatively anticipate how we conceptualize our collective futures. 4

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ACCUM OF DISPO Instead, these approaches serve as the shadow to my tracing of the geographic workings of dispossession, which intends to contextualize the plantation as a location that might also open up a discussion of black life within the context of contemporary global cities and futures. 5

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… this discussion imagines black geographies as the sites through which particular forces of empire (oppression/resistance, black immortality, racial violence, urbicide) bring forth a poetics that envisions a decolonial future. 5

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Of course there were overlapping geographic experiences and peoples that troubled these seemingly discreet spaces, but this overlap is accompanied by an overarch- ing system wherein particular spaces of otherness—for purposes here, black geographies—were designated as incongruous with humanness. 6

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The colonial enactment of geographic knowledge mapped “a normal way of life” through measuring different degrees of humanness and attaching different versions of the human to different places. … We can collectively think of several places that are considered lifeless—without history, geography, or suitable capitalist life-support systems: war-torn countries, reservations, ghettos, what is referred to as “the global South.” … In what ways does this colonial logic imply that Man’s human others (the them of the us and them) naturally occupy dead and dying regions as they are cast as the jobless underclasses whose members are made to function as our “waste products” in our contemporary global world? 6-7 (citing Wynter On How We Mistook) – US/THEM!!!

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ARG = What stands out are the ways we can trace the past to the present and the present to the past through geography. The historical constitution of the lands of no one can, at least in part, be linked to the present and normalized spaces of the racial other; with this the geographies of the racial other are emptied out of life precisely because the historical constitution of these geographies has cast them as the lands of no one. 7

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QUEER TIME w INDIGENOUS TIME / ARG = Put differently, this kind of analytical framework is unsettling because it simultaneously archives the violated black body as the origin of New World black lives just as it places this history in an almost airtight time-space continuum that traces a linear progress away from racist violence. 9

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This suggests that the spaces of otherness have hardened through time, often with black, “wretched” bodies occupying or residing outside the lowest rung of humanness and thus inhabiting what most consider inhuman or uninhabitable geographies. This is the mutual construction of identity and place writ large. 7 – and to not imagine q bodies here reifies q as human IF ONLY white

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… the plantation contained identifiable economic zones; it bolstered economic and social growth along transportation corridors; land use was for both agricultural and industrial growth; patterns of specialized activities—from domestic labor and field labor to blacksmithing, management, and church activities—were performed; racial groups were differentially inserted into the local economy, and so forth. 8

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In many senses the plantation maps specific black geographies as identifiably violent and impoverished, consequently normalizing the uneven production of space. 9

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These contradictions keep in place, to borrow from Kara Keeling, “common memory images” that are habitually called forth to construct blackness as silent, suffering, and perpetually violated, just as it attempts to erase the ways antiblack violence is enacted in the present. 9 = Tre not speaking = Decena to chose not to speak vs to be silent (not exactly that but close)

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I am suggesting that when the lands of no one were transformed by plantocracy logics, firming up racial hierarchies of humanness, the question of encounter is often read through our present form of humanness, with spaces for us (inhabited by secular economically comfortable man and positioned in opposition to the under- developed impoverished spaces for them) being cast as the locations the oppressed should strive toward. In this formulation three curiosities arise: the enslaved who were planted in the Americas, and their sense of place, are cast as normally lifeless, over and done with, ungeographic, and left behind; our contemporary struggles with racial violence and blackness are denied a context; and the mythical-biological Darwinian contours of our reading practices reveal that “the fittest” is a 9-10 US/THEM SOME MORE

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What if we acknowledged that the plantation is, as Toni Morrison writes, a space that everybody runs from but nobody stops talking about, and thus that it is a persistent but ugly blueprint of our present spatial organization that holds in it a new future? - 10 Morrison Beloved 1987 13

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Plantocracies: Secretive histories can be found in the plots: the plot or the central narrative of the plantation novel that contextualizes its economic superstructure while developing a creative space to challenge this system; and the plots of land that were given to some slaves so that they could grow food to nourish themselves and thus maximize profits—plots of land that also became the focus of resistance to the overriding system of the plantation economy. 10

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The latter future offered, I suggest, cannot withstand inevitable black-death because it asks that we imagine black-life as anticipatory. In this formulation, the figure of the black subject—within slave and postslave geographies, in life and in death—is indigenous, is planted, within the context of a violence that cannot wholly define future human agency. 11

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This black urban presence—black life—uncovers a mode of being human that, while often cast out from official history, is not victimized and dispossessed and wholly alien to the land; rather, it redefines the terms of who and what we are vis-à-vis a cosmogony that, while painful, does not seek to inhabit a location closer to that of “the fittest” but instead honors our mutually constitutive and relational versions of humanness. 12 – last line esp – but that humanness reclaiming families lost/ripped apart / murdered / violated – relics of wh hetero part to adhere and DISID are attempt to keep whole but still keep queer

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These narratives, texts that would otherwise be considered ungeographic and politi- cally detached from the empirical work of city plans, bear witness to the destruction of place by invoking the stakes of human struggle. 14

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If in     or so hqueerv named a pressure against the state s

naming apparatus particularly against the normalizing taxonomies of male

and female heterosexual and homosexual now it must include pressure

against state and the market periodizing apparatuses ) say hqueerv not to

overwrite postcolonial theory with a singular focus on sexualityàindeed

there is an emerging body of powerful work on the intersection of these two

domains 2ather my version of queer insists following #esare #asarino

that hwe need to understand and practice time as fully incorporated as

nowhere existing outside of bodies and their pleasures v 4hus while this

essay argues for a deviant chronopolitics obviously indebted to the work of postcolonial thinkers it also insists that pleasure is central to the proj ectàthat queers survive through the ability to invent or seize pleasurable relations between bodies 7e do so ) argue across time

66

 

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) would like to suggest however that this powerful turn toward

lossàtoward failure  shame  negativity  grief  and other structures of

feeling historicalàmay also be a premature turn away from a seemingly

obsolete politics of pleasure that could in fact be renewed by attention to temporal difference 4hat is melancholic queer theory may acquiesce to

the idea that painàeither a pain we do feel or a pain we should feel but cannot  or a pain we must laboriously rework into pleasure if we are to have any pleasure at allàis the proper ticket into historical consciousness %roticism and materialist history pleasure and the dialectic are too often cast as theoretical foils was it not the distinctly unqueer &redric *ameson who wrote albeit in a very different context that hhistory is what hurts

)t is what refuses desirev     0erhaps theorizing queerness on the basis of

grief and loss acquiesces  however subtly to a 0rotestant ethic in which pleasure cannot be the grounds of anything productive at all let alone of such a weighty matter as the genuinely historical

!gainst the chronopolitics of development and also extending post colonial notions of temporal heterogeneity beyond queer melancholic his toriography this essay advances what ) call erotohistoriography a politics of unpredictable  deeply embodied pleasures that counters the logic of development 0articularly in light of the liberal transformation of a queer sex revolution into gay marriage reform and -arxist condemnations of

queer theory s focus on matters libidinal     ) would like to take the risk of

the inappropriate response to ask how might queer practices of pleasure

specilcally the bodily enjoyments that travel under the sign of queer sex

be thought of as temporal practices even as portals to historical thinking

&reud s huncannyv has offered one powerful model for a dialectic between

bodily feelings and temporal alterity but its hfeelingsv are both unpleasant

and at one remove from the body  with the exception of goose bumps

0erhaps more important  the productive sense of alternate times in the

uncannyàso fruitful for postcolonial theoryàcenters on the distinctly

heterosexualized chronotopes of home family and mother     )n contrast

&oucault has famously written that queers should huse sexuality henceforth

to arrive at a multiplicity of relationships v while "ourdieu would insist

that these relationships inevitably play with and on time     !s a mode of

reparative criticism then erotohistoriography indexes how queer relations

complexly exceed the present )t insists that various queer social practices

especially those involving enjoyable bodily sensations produce form s of

time consciousness even historical consciousness that can intervene upon

the material damage done in the name of development    !gainst pain and

loss erotohistoriography posits the value of surprise of pleasurable inter ruptions and momentary fullllments from elsewhere other times

59

 

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ALLEGORY CROSSES TIME: Though her focus here is not queer performance but heterosexual embodiment, Butler's use of the term \"allegorize\" in a discussion of how drag might expose the psychic machinery of normative gender identification is key, for allegory itself has an affinity with ritual. Both engage with temporal crossing, with the movement of signs, personified as bodies, across the boundaries of age, chronology, epoch. (Freeman 733)

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**TERM TEMPORAL DRAG & LESBIAN-QUEER GENERATION GAP: ...ruptured any easy assumptions about lesbian generations and registered the failure of the \"generational\" model to capture political differences between two women who had race, class, nationality, and sexual preference in common. … Her body's \"crossing,\" then, was different than the gender crossings that queer studies was just beginning to privilege. It was a crossing of time, less in the mode of postmodern pastiche than in the mode of stubborn identification with a set of social coordinates that exceeded her own historical moment. Let us call this \"temporal drag,\" with all of the associations that the word \"drag\" has with retrogression, delay, and the pull of the past upon the present. This kind of drag, as opposed to the queenier kind celebrated in queer cultural studies, suggests the gravitational pull that \"lesbian\" sometimes seems to exert upon \"queer.\" In many discussions of the relationship between the two, it often seems as if the lesbian feminist is cast as the big drag, drawing politics inexorably back to essentialized bodies, normative visions of women's sexuality, and single-issue identity politics. (Freeman 728)

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***CH5 & FEMINIST WAVES VS. QUEER GENERATIONS: Shulie's promise lies in what the language of feminist \"waves\" and queer \"generations\" sometimes effaces: the mutually disruptive energy of moments that are not yet past and yet are not entirely present either. Shulie in 1967 is a figure who has not yet entered her own \"history.\" (Freeman 742)

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***CH5 & A WAY TO UNITE THE SPATIAL CONNECTION CH3 AND TEMPORAL DISCONNECTIONS CH4 IS TO LOOK FOR WHAT CARRIES UNDER SIGN OF FEMINISM (PERHAPS): …political moments; merely to think in terms of radical and conservative versions of the politics that travel under the sign of feminism, rather than in terms of horizontal generational breaks with the past. (Freeman 740)

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More specifically, as numerous scholars have recognized, bourgeois-liberal entities from nations to individuals are defined within a narrow chronopolitics of development at once racialized, gendered, and sexualized. 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following the lead of !braham and 4orok of \"en

\n

jamin of works like these two llms we might imagine ourselves haunted

\n

by ecstasy and not just by loss  residues of positive affect  erotic scenes

\n

utopias  memories of touch  might be available for queer counter   or

\n

para  historiographies !s ) have argued elsewhere within this paradigm

\n

we might see camp performance as a kind of historicist jouissance a fric

\n

tion of dead bodies upon live ones obsolete constructions upon emergent

\n

ones which ) have called htemporal drag v /r we might look for what

\n

!nnamarie *agose has called hthe lgure of @history àits energizing of the

\n

very tropes of before and afterv in queer patterns of courtship and cruising

\n

in sexual and more broadly tactile encounters even in identity formations

\n

such as butch femme or &4-/r  and  historicity itself might appear

\n

as a structure of tactile feeling a mode of touch even a sexual practice )n

\n

particular we may want to glimpse traces of historically specilc forms of

\n

pleasureàwhether they have been lost repressed disavowed or subsumed

\n

into institutional forms of supposedly benign supervision like marriageàin

\n

our present  precisely because they once counted in the lesbian and gay

\n

imaginary if not the national one as part of what it meant to have a life

\n

(Freeman 66)

\n

 

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