Podcast appearances and mentions of orlando patterson

En el programa de hoy, Fernando Villegas analiza la imposibilidad de un acuerdo de paz entre Rusia, Ucrania y Estados Unidos, considerando las posturas irreconciliables de los involucrados y la eventual rendición ucraniana como única vía de salida. Comenta además la supuesta conexión de Donald Trump con la KGB y su aparente disposición a ceder ante Rusia. Luego reflexiona sobre las declaraciones de Alejandro Guillier y su regreso a la política, cuestionando el valor de las promesas políticas sin resultados concretos. Critica duramente la retórica del oficialismo, el rol de Elizalde en minimizar cuestionamientos al gobierno y la hipocresía del Ministerio del Medio Ambiente al obstaculizar el proyecto Dominga apelando al "Estado de Derecho". También ironiza sobre la creación del nuevo Ministerio de Seguridad, considerándolo una instancia inútil y politizada. Finalmente, recomienda el libro La libertad de Orlando Patterson como lectura fundamental para comprender el valor cultural occidental. Para acceder al programa sin interrupción de comerciales, suscríbete a Patreon: https://www.patreon.com/elvillegas 00:02:07 - Guerra Rusia-Ucrania y negociaciones fallidas 00:15:29 - Alejandro Guillier y las promesas políticas 00:23:48 - Elizalde y la relativización del caso Monsalve 00:32:04 - Obstáculos al proyecto Dominga 00:40:04 - Crítica al Ministerio de Seguridad 00:47:18 - Reflexión final y libro recomendado

Der Soziologe und Harvard-Professor wird mit dem renommierten Preis für Geisteswissenschaftler in Stuttgart ausgezeichnet. Laudator ist der in Frankfurt lehrende Philosoph Christoph Menke. Im Gespräch erklärt er Pattersons Kernüberlegungen zu Sklaverei und Freiheit.

BDSM Summer School is in session this year focusing on consensual Master/slave relationships. In this episode we look at Orlando Patterson's "Slavery and Social Death" (Cambridge: Harvard University Press, 1982) contrasting the three-part definition Patterson uses to define involuntary slavery with that of non-violent, consensual Master/slave relationships. --- Support this podcast: https://podcasters.spotify.com/pod/show/bdsmunited/support

Recorded on May 2, 2023 at UC Berkeley's Social Science Matrix, this video features a roundtable conversation with Orlando Patterson, John Cowles Professor of Sociology at Harvard University, focused on The Paradox of Freedom, an interview with Patterson by David Scott, originally published in Small Axe in 2013. The interview has recently been published by Wiley as a book. In their interview, Scott and Patterson discussed the sociologist and novelist's childhood, education, public service, and books. The conversation reflected on Patterson's intellectual biography and his groundbreaking analysis of the political entanglement between slavery and freedom. Joining Patterson in conversation for this Social Science Matrix Roundtable Discussion were  Ricarda Hammer, incoming Assistant Professor of Sociology at UC Berkeley, and Daniela Cammack, Assistant Professor of Political Science at UC Berkeley. The discussion was moderated by Caitlin Rosenthal, Associate Professor of History at UC Berkeley.

Recorded on May 1, 2023, this episode of the Matrix Podcast features a lecture by Orlando Patterson, John Cowles Professor of Sociology at Harvard University, entitled “Slavery and Genocide: The U.S, Jamaica and the Historical Sociology of Evil.” Presented as the Matrix Distinguished Lecture, the lecture was presented at Social Science Matrix, an interdisciplinary center at the University of California, Berkeley. Stephen Best, Professor of English at UC Berkeley and Director of the Townsend Center for the Humanities, was the discussant. The lecture was co-sponsored by the Townsend Center for the Humanities. Orlando Patterson, a historical and cultural sociologist, is John Cowles Professor of Sociology at Harvard University. He previously held faculty appointments at the University of the West Indies, his alma mater, and the London School of Economics where he received his Ph.D. His academic interests include the culture and practices of freedom; the comparative study of slavery and ethno-racial relations; and the cultural sociology of poverty and underdevelopment with special reference to the Caribbean and African American youth. He has also written on the cultural sociology of sports, especially the game of cricket. Professor Patterson is the author of numerous academic papers and six major academic books including, Slavery and Social Death (1982); Freedom in the Making of Western Culture (1991); The Ordeal of Integration (1997); and The Cultural Matrix: Understanding Black Youth (2015). A public intellectual, Professor Patterson was, for eight years, Special Advisor for Social policy and development to Prime Minister Michael Manley of Jamaica. He was a founding member of Cultural Survival, one of the leading advocacy groups for the rights of indigenous peoples, and was for several years a board member of Freedom House, a major civic organization for the promotion of freedom and democracy around the world. The author of three novels, he has published widely in journals of opinion and the national press, especially the New York Times, where he was a guest columnist for several weeks. His columns have also appeared in Time Magazine, Newsweek, The Public Interest, The New Republic, and The Washington Post. Stephen Best's scholarship encompasses a variety of fields and materials: American and African-American literature and culture, cinema and technology, rhetoric and the law, and critical theory. His research pursuits in the fields of American and African American criticism have been rather closely aligned with a broader interrogation of recent literary critical practice. To be specific, his interest in the critical nexus between slavery and historiography, in the varying scholarly and political preoccupations with establishing the authority of the slave past in black life, quadrates with an exploration of where the limits of historicism as a mode of literary study may lay, especially where that search manifests as an interest in alternatives to suspicious reading in the text-based disciplines. To this end, Professor Best has edited a number of special issues of the journal Representations (on whose board he sits) – “Redress” (with Saidiya Hartman), on theoretical and political projects to undo the slave past, “The Way We Read Now” (with Sharon Marcus), on the limits of symptomatic reading, and “Description Across Disciplines” (with Sharon Marcus and Heather Love), on disciplinary valuations of description as critical practice. Best is the author of two books: The Fugitive's Properties: Law and the Poetics of Possession (University of Chicago, 2004), a study of property, poetics, and legal hermeneutics in nineteenth-century American literary and legal culture; and, most recently, None Like Us: Blackness, Belonging, Aesthetic Life (Duke University Press, 2018). His work has been supported by the Mellon Foundation, the Hellman Foundation, the Humanities Research Institute (University of California), and the Ford Foundation. In 2015-2016, he was the Mary Bundy Scott Professor at Williams College, and in spring 2020 he was the Whitney J. Oates Fellow in the Council of the Humanities at Princeton University.

Even Bernie Sanders has acknowledged that equality is about equal opportunity and differs from equity, which is about equal outcomes. He has stated that he is in favor of equality. However, what today's social justice warriors complain about has little to do with “equal rights” and more to do with unequal results. In 1991, Orlando Patterson, a black Harvard sociology professor, wrote: “The sociological truths are that America, while still flawed in its race relations … is now the least racist white-majority society in the world.” In this episode, Vince Everett Ellison, producer of the documentary “Will You Go to Hell for me?” discusses with Larry Elder what's behind the Black Lives Matter movement and how it came to be. After agreeing to hold a hearing at the U.S.-Mexico, all the Democrats on the House Homeland Security committee backed out. So, what about illegal immigration's impact on black Americans? Pamela Denise Long, a 7th-generation American, business consultant, and Newsweek contributor, joins Elder to explain why she thinks the open borders policy has undermined black Americans economically and educationally. A Project Veritas tape reveals the Albany, New York, school district's secret transgender agenda in middle school. Mario Balaban, Media Relations Manager for Project Veritas, joins Larry Elder to share the behind-the-scenes stories about the tape. The Larry Elder Show is sponsored by Birch Gold Group. Protect your IRA or 401(k) with precious metals today: http://larryforgold.com/ ⭕️Watch in-depth videos based on Truth & Tradition at Epoch TV

Want to help raise funds for our upcoming international impact team to Lima, Peru? Pastor Paul and Deanna Alvarez are pioneering in Lima, Peru and we're taking a trip to support them. They need a few things that we can help with, like an iPad, a TV, and a set of puppets for their children's church. When you donate $30 or more to this fund, you'll get a six-month subscription to the podcast at no additional cost. When you donate $50, you'll receive a full year! You'll get all the benefits of our premium sermon podcast, we'll get new subscribers, and Pastor Alvarez will get some new equipment to help with what God is doing there. It's a Win-Win-Win! Use these links to help us raise funds for this worthy cause! Give $30, Get 6 Months Premium Give $50, Get One Year Premium Support World Evangelism by becoming a subscriber to the DAILY PREMIUM AD-FREE SERMON PODCAST using the links below: Subscribe to the premium podcast for only $3/month at Supercast: https://vbph-sermons.supercast.tech/ Subscribe to the premium version of this podcast in Apple Podcasts for $4.99/month: https://apple.co/3dix1mC ALL PROCEEDS GO TO WORLD EVANGELISM --- We need five-star reviews! Tell the world what you think about this podcast at: Apple Podcasts: https://apple.co/3dix1mC Podchaser: https://www.podchaser.com/podcasts/vbph-sermon-podcast-43369 Join our bible reading plan: https://bible.com/p/37105438/98d214149e0115fd6b7114ad30095ebf Want to receive text updates from our church? Send the keyword VBPH to 844-990-3380. Please let us know how this message has influenced you by connecting with us using one of these options: Email: pastor@vbph.org Voicemail: https://anchor.fm/vbph-sermons/message Facebook: https://facebook.com/vbph.church Instagram: https://instagram.com/vbph.church Twitter: https://twitter.com/vbph_church Website: https://vbph.church Are you in Hampton Roads and want to visit our church? Come join us IRL: 1045 Lynnhaven Pkwy., Virginia Beach, VA 23452 ---

I join with Geoff Shullenberger of "Outsider Theory" to discuss the sweeping and challenging new book, "The Dawn of Everything: A New History of Humanity" by David Graeber and David Wengrow. We consider the book's marshalling of new archaeological evidence to debunk mechanistic and deterministic assumptions about the rise of civilization, its deep rejection of Marxism, and its insistence on the human ability to imagine and create an infinite range of social and political futures. We examine the weaknesses and limitations of the book, including its over-emphasis on personal freedom, its gross inaccuracy with regard to the eighteenth century, and its blindspot regarding the profound powers of myth, ritual, and the natural environment, all of which deeply guide and shape societies in ways that Graeber & Wengrow ignore or casually discount. Please support this podcast to help keep it coming and hear patron-only lectures! -- www.patreon.com/user?u=5530632 Other books & authors mentioned: Marshall Sahlins, "The Original Affluent Society" Yuval Noah Harari, "Sapiens" James C. Scott, "Against the Grain" Claude Levi-Strauss, "The Savage Mind" Victor Turner, "The Ritual Process" Karl Wittfogel, "Oriental Despotism" John Rawls, "A Theory of Justice" Francoise de Graffigny, "Letters of a Peruvian Woman" Niccolo Machiavelli, "Discourses on Livy" Jared Diamond, "Guns, Germs, and Steel" JN Heard, "The Assimilation of Captives on the American Frontier in the Eighteenth and Nineteenth Centuries," LSU thesis David Graeber, "On Flying Cars and the Declining Rate of Profit," "Debt: The First 5000 Years" Karl Polanyi, "The Great Transformation" Mark Fisher, "Capitalist Realism" Orlando Patterson, "Slavery and Social Death" Bruno Latour, "We Have Never Been Modern" Roberto Calasso, "The Ruin of Kasch" Ivan Illich Rene Girard Richard Wolff Thomas Sowell Divya Cherian

The Reform of Education in Jamaica 2021 Report was launched on Thursday January 14, 2022. Developed by the Jamaica Education Transformation Commission (JETC), which is headed by renowned sociologist Dr. Orlando Patterson, the Report is a blueprint for the establishment of a comprehensive strategy to improve student performance and educational productivity across the sector. The 342-page document has 54 prioritised recommendations which include governance and accountability; early-childhood education; teaching curriculum, and teacher training; tertiary education; technical and vocational education and training (TVET); infrastructure and technology; and finance. On this episode, a follow up to our previous episode on what the report has to say about secondary schools, we speak to Ms. Christina Williams, president of the Jamaica's Union of Tertiary Students (JUTS) and current law student at the University of the West Indies, Mona Campus. She spoke on the report's recommendations to improve Jamaica's tertiary education sector and some of the challenges tertiary students are currently facing in the wake of covid. To view our notes and the transcript for this episode, visit our website at: https://www.tenementyaadmedia.com/ Don't forget to follow us on our social media Twitter: https://twitter.com/tenementyaad_?lan Instagram: https://www.instagram.com/tenementyaad_/?hl=en Want to support The Yaad monetary? Click here to make a donation --- Support this podcast: https://anchor.fm/checkment-politics/support

The Reform of Education in Jamaica 2021 Report was launched on Thursday January 14, 2022. Developed by the Jamaica Education Transformation Commission (JETC), which is headed by renowned sociologist Dr. Orlando Patterson, the Report is a blueprint for the establishment of a comprehensive strategy to improve student performance and educational productivity across the sector. The 342-page document has 54 prioritised recommendations which include governance and accountability; early-childhood education; teaching curriculum, and teacher training; tertiary education; technical and vocational education and training (TVET); infrastructure and technology; and finance. On this episode, we speak to Ms. Danyelle Jordan Bailey, assistant Vice President of National Secondary Students' Council (NSSC) representative of Region 1 of the NSSC and student council president-elect at St. Hugh's High School for Girls. She spoke on the report's recommendations to improve Jamaica's secondary education sector and some of the challenges high schools students are currently facing in the wake of covid. To view the notes used for this episode, visit our website at: https://www.tenementyaadmedia.com/ Don't forget to follow us on our social media Twitter: https://twitter.com/tenementyaad_?lan Instagram: https://www.instagram.com/tenementyaad_/?hl=en Want to support The Yaad monetary? Click here to make a donation --- Support this podcast: https://anchor.fm/checkment-politics/support

A short promo episode for my first book- 'What is Freedom? conversations with Historians, Philosophers, & Activists' published with OUP, out November, and available to pre-order now.  Featuring a foreword by Cecile Fabre and an introduction by me, the book includes contributions from Elizabeth Anderson, Mary Frances Berry, Ian Dunt, Michael Freeden, Nancy Hirschmann, Omar Khan, Dale Martin, Orlando Patterson, Phillip Pettit, John Skorupski, Peter Tatchell, and Zephyr Teachout. Pre-order on Amazon:  https://www.amazon.co.uk/dp/0197572227/ref=cm_sw_r_tw_dp_DTPBVTGX5YJHMPE1ZBQ0 OUP:  https://global.oup.com/academic/product/what-is-freedom-9780197572221?lang=en&cc=us (Patreon's won't be charged for this, it's not a full episode)

In his book, Trauma and Race: A Lacanian Study of African American Racial Identity (Baylor UP, 2016), Sheldon George treats an old idea--that African Americans must transform their relationship to the history of slavery and to their identification with race—in an entirely new way. What follows is a quite truncated encapsulation of the book's central argument which I will attempt if only because it struck me as a very original use of Lacanian thought. It also produced something I value very much: the development of fresh ideas for this psychoanalyst to ponder. George argues that owning human property, slaves, offered a surplus of "jouissance" to slave owners. Meanwhile the enslaved, denuded of family, of history and claims to nationality, were often valued solely for muscle mass and fecundity. Psychically emptied--seen only for their capacity to serve the master's needs, and I want to add, also emptying preemptively, and defensively their psychic lives, enslaved people were forbidden access to being, from which flows, following Lacan, crucial early fantasies of a wholeness that must be shattered if one is to become subjectivized. Fantasies of repletion provide a kind of protective “crested shield" with which to endure the rough first brush with the Symbolic. Living under a racist, white animating Master Signifier, slaves were often absent of the requisite psychic buffering with which to enter the Symbolic without undue suffering. Barred from the rudiments of being and lacking a constructive Master Signifier from which to generate vitalizing associations, the gaze of the enslaved was horrifyingly riveted to the “very lack that is masked in the Lacanian subject,” (p.21). Here George offers an apt description of what the sociologist of slavery, Orlando Patterson, refers to as "social death." Rather than celebrate the ways in which the burden of “double consciousness” aided African Americans in generating new linguistic vistas, we find no fan of Henry Louis Gates Jr's “signifying monkey” here. George declares the project of "resignification" as not going far enough, and crucially, as missing the impact of the unconscious on language. Arguing against a powerful trend in African-American studies to value African-American racial identity as such, George boldly declares, “insistences on race perform a rite, an endless repeated act as a means to commemorate the not very memorable encounter that I call the trauma of slavery.” (p.42) How, George asks, can one have an identity based on insult, negation, and injury? Following his argument, the lure of racial pride loses its force majeur. Suddenly we see it as but papering over a potentially productive encounter with lack. And if it is lack that must be faced so as to open the door to a life driven by enlivening, elusive yet worthwhile desire, at what cost is it avoided? The idea of having love of the race and “the race man” become rather quickly tragic in George's intellectual hands. Furthermore, embracing the narrative that “we come from slavery”, like Sethe in Toni Morrison's Beloved, (a novel George writes beautifully about in this text) one is quickly cornered, metonymically, by the suffocating relationship between race and enslavement. The need for the space to metaphorize is undeniable. To learn more about the work of Sheldon George, please go here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/african-american-studies

In his book, Trauma and Race: A Lacanian Study of African American Racial Identity (Baylor UP, 2016), Sheldon George treats an old idea--that African Americans must transform their relationship to the history of slavery and to their identification with race—in an entirely new way. What follows is a quite truncated encapsulation of the book's central argument which I will attempt if only because it struck me as a very original use of Lacanian thought. It also produced something I value very much: the development of fresh ideas for this psychoanalyst to ponder. George argues that owning human property, slaves, offered a surplus of "jouissance" to slave owners. Meanwhile the enslaved, denuded of family, of history and claims to nationality, were often valued solely for muscle mass and fecundity. Psychically emptied--seen only for their capacity to serve the master's needs, and I want to add, also emptying preemptively, and defensively their psychic lives, enslaved people were forbidden access to being, from which flows, following Lacan, crucial early fantasies of a wholeness that must be shattered if one is to become subjectivized. Fantasies of repletion provide a kind of protective “crested shield" with which to endure the rough first brush with the Symbolic. Living under a racist, white animating Master Signifier, slaves were often absent of the requisite psychic buffering with which to enter the Symbolic without undue suffering. Barred from the rudiments of being and lacking a constructive Master Signifier from which to generate vitalizing associations, the gaze of the enslaved was horrifyingly riveted to the “very lack that is masked in the Lacanian subject,” (p.21). Here George offers an apt description of what the sociologist of slavery, Orlando Patterson, refers to as "social death." Rather than celebrate the ways in which the burden of “double consciousness” aided African Americans in generating new linguistic vistas, we find no fan of Henry Louis Gates Jr's “signifying monkey” here. George declares the project of "resignification" as not going far enough, and crucially, as missing the impact of the unconscious on language. Arguing against a powerful trend in African-American studies to value African-American racial identity as such, George boldly declares, “insistences on race perform a rite, an endless repeated act as a means to commemorate the not very memorable encounter that I call the trauma of slavery.” (p.42) How, George asks, can one have an identity based on insult, negation, and injury? Following his argument, the lure of racial pride loses its force majeur. Suddenly we see it as but papering over a potentially productive encounter with lack. And if it is lack that must be faced so as to open the door to a life driven by enlivening, elusive yet worthwhile desire, at what cost is it avoided? The idea of having love of the race and “the race man” become rather quickly tragic in George's intellectual hands. Furthermore, embracing the narrative that “we come from slavery”, like Sethe in Toni Morrison's Beloved, (a novel George writes beautifully about in this text) one is quickly cornered, metonymically, by the suffocating relationship between race and enslavement. The need for the space to metaphorize is undeniable. To learn more about the work of Sheldon George, please go here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/psychoanalysis

In his book, Trauma and Race: A Lacanian Study of African American Racial Identity (Baylor UP, 2016), Sheldon George treats an old idea--that African Americans must transform their relationship to the history of slavery and to their identification with race—in an entirely new way. What follows is a quite truncated encapsulation of the book's central argument which I will attempt if only because it struck me as a very original use of Lacanian thought. It also produced something I value very much: the development of fresh ideas for this psychoanalyst to ponder. George argues that owning human property, slaves, offered a surplus of "jouissance" to slave owners. Meanwhile the enslaved, denuded of family, of history and claims to nationality, were often valued solely for muscle mass and fecundity. Psychically emptied--seen only for their capacity to serve the master's needs, and I want to add, also emptying preemptively, and defensively their psychic lives, enslaved people were forbidden access to being, from which flows, following Lacan, crucial early fantasies of a wholeness that must be shattered if one is to become subjectivized. Fantasies of repletion provide a kind of protective “crested shield" with which to endure the rough first brush with the Symbolic. Living under a racist, white animating Master Signifier, slaves were often absent of the requisite psychic buffering with which to enter the Symbolic without undue suffering. Barred from the rudiments of being and lacking a constructive Master Signifier from which to generate vitalizing associations, the gaze of the enslaved was horrifyingly riveted to the “very lack that is masked in the Lacanian subject,” (p.21). Here George offers an apt description of what the sociologist of slavery, Orlando Patterson, refers to as "social death." Rather than celebrate the ways in which the burden of “double consciousness” aided African Americans in generating new linguistic vistas, we find no fan of Henry Louis Gates Jr's “signifying monkey” here. George declares the project of "resignification" as not going far enough, and crucially, as missing the impact of the unconscious on language. Arguing against a powerful trend in African-American studies to value African-American racial identity as such, George boldly declares, “insistences on race perform a rite, an endless repeated act as a means to commemorate the not very memorable encounter that I call the trauma of slavery.” (p.42) How, George asks, can one have an identity based on insult, negation, and injury? Following his argument, the lure of racial pride loses its force majeur. Suddenly we see it as but papering over a potentially productive encounter with lack. And if it is lack that must be faced so as to open the door to a life driven by enlivening, elusive yet worthwhile desire, at what cost is it avoided? The idea of having love of the race and “the race man” become rather quickly tragic in George's intellectual hands. Furthermore, embracing the narrative that “we come from slavery”, like Sethe in Toni Morrison's Beloved, (a novel George writes beautifully about in this text) one is quickly cornered, metonymically, by the suffocating relationship between race and enslavement. The need for the space to metaphorize is undeniable. To learn more about the work of Sheldon George please go here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/book-of-the-day

In his book, Trauma and Race: A Lacanian Study of African American Racial Identity (Baylor UP, 2016), Sheldon George treats an old idea--that African Americans must transform their relationship to the history of slavery and to their identification with race—in an entirely new way. What follows is a quite truncated encapsulation of the book’s central argument which I will attempt if only because it struck me as a very original use of Lacanian thought. It also produced something I value very much: the development of fresh ideas for this psychoanalyst to ponder. George argues that owning human property, slaves, offered a surplus of "jouissance" to slave owners. Meanwhile the enslaved, denuded of family, of history and claims to nationality, were often valued solely for muscle mass and fecundity. Psychically emptied--seen only for their capacity to serve the master's needs, and I want to add, also emptying preemptively, and defensively their psychic lives, enslaved people were forbidden access to being, from which flows, following Lacan, crucial early fantasies of a wholeness that must be shattered if one is to become subjectivized. Fantasies of repletion provide a kind of protective “crested shield" with which to endure the rough first brush with the Symbolic. Living under a racist, white animating Master Signifier, slaves were often absent of the requisite psychic buffering with which to enter the Symbolic without undue suffering. Barred from the rudiments of being and lacking a constructive Master Signifier from which to generate vitalizing associations, the gaze of the enslaved was horrifyingly riveted to the “very lack that is masked in the Lacanian subject,” (p.21). Here George offers an apt description of what the sociologist of slavery, Orlando Patterson, refers to as "social death." Rather than celebrate the ways in which the burden of “double consciousness” aided African Americans in generating new linguistic vistas, we find no fan of Henry Louis Gates Jr’s “signifying monkey” here. George declares the project of "resignification" as not going far enough, and crucially, as missing the impact of the unconscious on language. Arguing against a powerful trend in African-American studies to value African-American racial identity as such, George boldly declares, “insistences on race perform a rite, an endless repeated act as a means to commemorate the not very memorable encounter that I call the trauma of slavery.” (p.42) How, George asks, can one have an identity based on insult, negation, and injury? Following his argument, the lure of racial pride loses its force majeur. Suddenly we see it as but papering over a potentially productive encounter with lack. And if it is lack that must be faced so as to open the door to a life driven by enlivening, elusive yet worthwhile desire, at what cost is it avoided? The idea of having love of the race and “the race man” become rather quickly tragic in George’s intellectual hands. Furthermore, embracing the narrative that “we come from slavery”, like Sethe in Toni Morrison's Beloved, (a novel George writes beautifully about in this text) one is quickly cornered, metonymically, by the suffocating relationship between race and enslavement. The need for the space to metaphorize is undeniable. To learn more about the work of Sheldon George, please go here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm

In his book, Trauma and Race: A Lacanian Study of African American Racial Identity (Baylor UP, 2016), Sheldon George treats an old idea--that African Americans must transform their relationship to the history of slavery and to their identification with race—in an entirely new way. What follows is a quite truncated encapsulation of the book’s central argument which I will attempt if only because it struck me as a very original use of Lacanian thought. It also produced something I value very much: the development of fresh ideas for this psychoanalyst to ponder. George argues that owning human property, slaves, offered a surplus of "jouissance" to slave owners. Meanwhile the enslaved, denuded of family, of history and claims to nationality, were often valued solely for muscle mass and fecundity. Psychically emptied--seen only for their capacity to serve the master's needs, and I want to add, also emptying preemptively, and defensively their psychic lives, enslaved people were forbidden access to being, from which flows, following Lacan, crucial early fantasies of a wholeness that must be shattered if one is to become subjectivized. Fantasies of repletion provide a kind of protective “crested shield" with which to endure the rough first brush with the Symbolic. Living under a racist, white animating Master Signifier, slaves were often absent of the requisite psychic buffering with which to enter the Symbolic without undue suffering. Barred from the rudiments of being and lacking a constructive Master Signifier from which to generate vitalizing associations, the gaze of the enslaved was horrifyingly riveted to the “very lack that is masked in the Lacanian subject,” (p.21). Here George offers an apt description of what the sociologist of slavery, Orlando Patterson, refers to as "social death." Rather than celebrate the ways in which the burden of “double consciousness” aided African Americans in generating new linguistic vistas, we find no fan of Henry Louis Gates Jr’s “signifying monkey” here. George declares the project of "resignification" as not going far enough, and crucially, as missing the impact of the unconscious on language. Arguing against a powerful trend in African-American studies to value African-American racial identity as such, George boldly declares, “insistences on race perform a rite, an endless repeated act as a means to commemorate the not very memorable encounter that I call the trauma of slavery.” (p.42) How, George asks, can one have an identity based on insult, negation, and injury? Following his argument, the lure of racial pride loses its force majeur. Suddenly we see it as but papering over a potentially productive encounter with lack. And if it is lack that must be faced so as to open the door to a life driven by enlivening, elusive yet worthwhile desire, at what cost is it avoided? The idea of having love of the race and “the race man” become rather quickly tragic in George’s intellectual hands. Furthermore, embracing the narrative that “we come from slavery”, like Sethe in Toni Morrison's Beloved, (a novel George writes beautifully about in this text) one is quickly cornered, metonymically, by the suffocating relationship between race and enslavement. The need for the space to metaphorize is undeniable. To learn more about the work of Sheldon George, please go here. Learn more about your ad choices. Visit megaphone.fm/adchoices

In his book, Trauma and Race: A Lacanian Study of African American Racial Identity (Baylor UP, 2016), Sheldon George treats an old idea--that African Americans must transform their relationship to the history of slavery and to their identification with race—in an entirely new way. What follows is a quite truncated encapsulation of the book’s central argument which I will attempt if only because it struck me as a very original use of Lacanian thought. It also produced something I value very much: the development of fresh ideas for this psychoanalyst to ponder. George argues that owning human property, slaves, offered a surplus of "jouissance" to slave owners. Meanwhile the enslaved, denuded of family, of history and claims to nationality, were often valued solely for muscle mass and fecundity. Psychically emptied--seen only for their capacity to serve the master's needs, and I want to add, also emptying preemptively, and defensively their psychic lives, enslaved people were forbidden access to being, from which flows, following Lacan, crucial early fantasies of a wholeness that must be shattered if one is to become subjectivized. Fantasies of repletion provide a kind of protective “crested shield" with which to endure the rough first brush with the Symbolic. Living under a racist, white animating Master Signifier, slaves were often absent of the requisite psychic buffering with which to enter the Symbolic without undue suffering. Barred from the rudiments of being and lacking a constructive Master Signifier from which to generate vitalizing associations, the gaze of the enslaved was horrifyingly riveted to the “very lack that is masked in the Lacanian subject,” (p.21). Here George offers an apt description of what the sociologist of slavery, Orlando Patterson, refers to as "social death." Rather than celebrate the ways in which the burden of “double consciousness” aided African Americans in generating new linguistic vistas, we find no fan of Henry Louis Gates Jr’s “signifying monkey” here. George declares the project of "resignification" as not going far enough, and crucially, as missing the impact of the unconscious on language. Arguing against a powerful trend in African-American studies to value African-American racial identity as such, George boldly declares, “insistences on race perform a rite, an endless repeated act as a means to commemorate the not very memorable encounter that I call the trauma of slavery.” (p.42) How, George asks, can one have an identity based on insult, negation, and injury? Following his argument, the lure of racial pride loses its force majeur. Suddenly we see it as but papering over a potentially productive encounter with lack. And if it is lack that must be faced so as to open the door to a life driven by enlivening, elusive yet worthwhile desire, at what cost is it avoided? The idea of having love of the race and “the race man” become rather quickly tragic in George’s intellectual hands. Furthermore, embracing the narrative that “we come from slavery”, like Sethe in Toni Morrison's Beloved, (a novel George writes beautifully about in this text) one is quickly cornered, metonymically, by the suffocating relationship between race and enslavement. The need for the space to metaphorize is undeniable. To learn more about the work of Sheldon George, please go here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm

The Abolition Suite is a series of AirGo episodes exploring the concepts and practices of policing and prison abolition with the thought leaders who have been pushing an abolitionist future forward for decades. The Abolitionist Suite is presented in support of the #DefundCPD campaign and the Black Abolitionist Network. This episode's guest is scholar, author, and historian Robin D.G. Kelley. A true digger and chronicler of Black liberation history, he explores the roots and routes of abolition, defines the concept of racial capitalism, and even takes off his historian hat briefly to imagine a liberatory future. NOTE: Don't forget to rate, comment, and review AirGo on Apple Podcasts! Show Notes: Angela Davis Lectures on Liberation: https://archive.org/details/AngelaDavis-LecturesOnLiberation Slavery and Social Death by Orlando Patterson: https://www.hup.harvard.edu/catalog.php?isbn=9780674986909 Black Marxism by Cedric Robinson: https://uncpress.org/book/9780807848296/black-marxism/ Black Reconstruction by Du Bois: https://www.zinnedproject.org/materials/black-reconstruction-america/ Organization for Black Struggle in STL: https://www.obs-stl.org/ Jamala Rogers: http://jamalarogers.com/about/ Black Radical Congress Agenda: https://www.obs-stl.org/wp-content/uploads/2017/05/Black-Radical-Congress-FREEDOM-AGENDA.pdf M4BL Policy Statement: https://m4bl.org/policy-platforms/ Critical Resistance: http://criticalresistance.org/ CLR James: https://www.marxists.org/archive/james-clr/biograph.htm How Europe Underdeveloped Africa by Walter Rodney: https://www.versobooks.com/books/2785-how-europe-underdeveloped-africa How Capitalism Underdeveloped Black America by Manning Marable: https://www.haymarketbooks.org/books/736-how-capitalism-underdeveloped-black-america Groundings with my Brothers by Walter Rodney: https://www.versobooks.com/books/2787-the-groundings-with-my-brothers Jah Kingdom by Monique A. Bedasse: https://uncpress.org/book/9781469633596/jah-kingdom/ Gina Dent: https://en.wikipedia.org/wiki/Gina_Dent Combahee River Collective: https://combaheerivercollective.weebly.com/the-combahee-river-collective-statement.html Recorded 7/13/20 Music from this week's show: Song 33 - Noname

This discussion is based on readings by Orlando Patterson and Achille Mbembe which can both be found on our website www.andnowpresents.com. In this episode, we discuss slavery through out history and the media representation of black people dying in United States news and fiction. We speak with Richard Purcell, an associate professor at Carnegie Mellon University who specializes in black representation in music and media as well as world history. Join us as we see how they see it! Founder / Host: Grace McCarthy Creating Producer / Editor: Javier Galarza Line Producer: Carlos Pantin --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app Support this podcast: https://anchor.fm/and-now/support

Colin Grant on several hundred years of Jamaican excellence and dysfunction; fifty years since the death of E. M. Forster, Michael Caines considers Forster’s legacy as a novelist and critic; the poet A. E. Stallings on an Athens slowly emerging from lockdown The Confounding Island: Jamaica and the postcolonial predicament by Orlando Patterson See acast.com/privacy for privacy and opt-out information.

*** ADD YOURSELF TO OUR SPIFFY NEW AUDIENCE MAP: https://canvis.app/dnA49I *** Welcome back to our journey through the top ten episodes from 2019! In this episode, Pastor Orlando Patterson from Jacksonville, FL joined us to discuss a very relevant topic that is swirling throughout our culture: Racism CHECKLIST FOR OUR "BLASTERS": This is Our church's Sermon podcast. Subscribe now! Receive text message updates from us and send feedback by texting keyword "BLAST" to 757-665-2410 Become a Patron to help us upgrade TheBLAST Podcast. Check out the latest items at our Merch Store Connect with us on Twitter, Facebook, and Instagram. "Binge-listen" to every episode! Leave us a Five-Star review on iTunes, Soundcloud, YouTube, or your Podcasting app of choice. SHARE, SHARE, SHARE! PLEASE CONTACT US: Leave us a voicemail Send us an email at: theblast@mail.com Sign up for our newsletter --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app

ROME, CHRIST, AND THE WESTERN MIND A Conversation With Orlando Patterson (3) by Toby Buckle

In the second part of the series Orlando Patterson to discuss the emergence of the value of freedom in Ancient Greece and its relation to slave society.  We argue that Athens was unique in developing this value and western history was forever shaped by this, however uncomfortable we are with the seeming triumphalism of this narrative.

The first part of a three part series: I'm joined by the great historical sociologist Orlando Patterson to discuss the nature and history of slavery and how this lead to the creation of the "strange and un-innocent" value of freedom. In the first part we discuss Professor Patterson's background, his account of slavery and the history of slavery in the earliest peoples.

This week, Erik Larson talks about “Dead Wake: The Last Crossing of the Lusitania”; Alexandra Alter has news from the literary world; Orlando Patterson discusses two new books by black conservatives, “Please Stop Helping Us” and “Shame”; and Gregory Cowles has best-seller news. Pamela Paul is the host.

From campus codes to moderated online forums, fairness is the rule. On The Gist, Hua Hsu explains why top-down mandates for civility don’t work. Plus, Harvard sociologist Orlando Patterson explains why a national conversation about race just isn’t possible. He editing the forthcoming book The Cultural Matrix: Understanding Black Youth. For the Spiel, the Gambian goof. Get The Gist by email as soon as it’s available: slate.com/GistEmail Subscribe to the podcast in iTunes: itunes.apple.com/us/podcast/slate…id873667927?mt=2 Learn more about your ad choices. Visit megaphone.fm/adchoices

This week, as many Americans celebrate "Juneteenth," a special day of recognition commemorating the end of slavery in the United States, Bill Moyers Journal examines racial inequality in America through the prisms of the legacy of slavery and the current socio-economic landscape. Bill Moyers interviews Douglas Blackmon, the Atlanta bureau chief of the Wall Street Journal, about his latest book Slavery by Another Name, which looks at an "age of neoslavery" that thrived from the aftermath of the Civil War through the dawn of World War II. And Moyers get perspective from historical and cultural sociologist Orlando Patterson and Glenn C. loury, an economist and expert on race and social division.

BILL MOYERS JOURNAL examines racial inequality in America through the prisms of the legacy of slavery and the current socio-economic landscape with perspective from historical and cultural sociologist Orlando Patterson and Glenn C. Loury, an economist and expert on race and social division.