F20 Black Atlantic: Resources, Pedagogy, and Scholarship on the 18th Century Black AtlanticMain MenuAuthor IndexFAQWeek 01: August 28: PedagogiesWeek 02: Friday, September 4: Thinking about Projects and Digital MethodsWeek 03: Friday, September 11: Black Atlantic Classics Week 04: Reccomended: Thursday September 17: 4pm: Indigenous Studies and British LiteraturesThe Center for Literary + Comparative Studies @UMDWeek 04: Required: Friday, September 18: Reading: Indigenous Studies in the Eighteenth CenturyWeek 04: Required: Friday, September 18: Book LaunchRemaking the Republic: Black Politics and the Creation of American CitizenshipWeek 05: Friday, September 25: Digital Humanities, Caribbean Stuides, and FashionGuest: Siobhan MeiWeek 06: Friday, October 2: OBIWeek 07: October 9: Black LondonSancho's Social NetworksWeek 08: Friday, October 16:Muslim Slave Narratives, Hans Sloane, the British Museum, Colonialism as CurationWeek 09: Friday, October 23: Reflection and Tools DayWeek 10: Friday, October 30: Myths of a White Atlantic (and Project Proposal)Week 11: Friday, November 6: Black New EnglandWeek 12: Friday, November 13: Woman of Colour and Mary PrinceWeek 13: Friday, November 20: Peer Review Workshop and Draft with Action PlanKierra M. Porter6b7d2e75a0006cdf2df0ac2471be73ef9c88c9e3Brandice Walker579eedcc76564f61b1ba7f36082d05bdf4fc3435Alexis Harper52f175308474d58b269191120b6cda0582dcde71Catherine C. Saunders80964fcb3df3a95f164eca6637e796a22deb5f63Joseph Heidenescher83b7b4309ef73ce872fc35c61eb8ed716cce705fJoshua Lawson8aecdcf9d2db74d75fb55413d44f3c2dfc3828bdKymberli M Corprue7f6419242e66e656367985fbc1cfa10a933ce71dJimisha Relerford1903b0530d962a83c3a72bad80c867df4f5c027fEmily MN Kugler98290aa17be4166538e04751b7eb57a9fe5c26a2Reed Caswell Aikendbd321f67398d85b0079cc751762466dfe764f88Brenton Brock619582e4449ba6f0c631f2ebb7d7313c0890fa00
12020-11-20T09:48:42-08:00Joseph Heidenescher83b7b4309ef73ce872fc35c61eb8ed716cce705f377912Weekly Responseplain2020-12-05T07:31:53-08:00Joseph Heidenescher83b7b4309ef73ce872fc35c61eb8ed716cce705fThis afternoon I had the wonderful opportunity to hear HU's own Orrie Florius speak about maroon spaces in the works of contemporary Caribbean fiction. The part of her talk that interested me most was her investigation of marronage as more than just a physical practice of resistance wherein enslaved people fled to create their own sustainable communities high in the mountains where they were safe from the violence of the plantation. In her discussion of Marlon James' Book of Night Women and V.S. Naipaul's A House For Mr Biswas, Florius argues that Caribbean authors also make use of a psychological, metaphysical manifestation of marronage as means of personal and collective resistance to the psychic traumas inflicted by the legacies of slavery. Most immediately, this made me think of Jordon Peele's recent film, Get Out, as it also relies on a discussion of psychic, interior spaces as it relates to the experience of African diasporic peoples. However, unlike Florius's theorization about metaphyscial marronage, Peele's movie relies upon the inverted notion of a safe psychic space—known as the sunken place. While at first these two conceptions of interiority seemed unrelated, after longer thought, I have come to think of them as two sides of the same coin. The major difference between the two ideas mainly centers on control and embodiment. While psychological marronage might exhibit tendencies of escape, the sunken place is instilled in a subject so that their humanity becomes almost psychically disconnected from their embodied experience. In some ways, this also reminds me a of Sadiya Hartman's discussion of subjectivity in Scenes of Subjection. There, she takes a stance that views the process of subject-making, the process by which formerly enslaved peoples fashioned identities and humanity, paradoxically tied to the discourses of rationality, science, and liberal exclusionism that once targeted black people. In a way, the dichotomy between Peele's and Floruis's concepts of psychic space revolves around this notion of humanism—and whether or not on is being abjected from the category, or if one willing flees to create wholly new ideas of what constitutes their own existence and the limits of their own subjectivity.