The drama of socialization is a term of analysis used to begin describing the ways in which the body plays a role in being a site of agency for social-cultural impositions and implications. Setha Low, a professor in environmental psychology, uses other studies in order to further resound in a direction of analyzing the body and its function outside of the biological lens. The varying perspectives offer an explanation of which I interpret as understanding the active communication of the body and its ability to reflect a cultural reality.
Considering the body as a mobile field, I begin to think about interactions with other people and the awareness, or lack of awareness that comes with having a body- with patterns varying between cultures, Edward Hall, anthropologist and cross-cultural researcher articulated, “that any assumption of shared human experience distorts a precise understanding of the cultural dimensions of space and spatial relations”. Hall examining the space of which distortion has the capacity to exist is a key element into comprehending the many representations of society, its complexity, and the importance of acknowledging how people choose to activate their bodies in the spaces around them.
The conjuring of ideas and concepts as it pertains to the idea of race and the experience of Blackness- after reviewing observations and the inquiry of inceptions of thought, I find that the belief in an idea will canon itself when people come together and agree upon its power [to shift in their favor].
Ideas of inferiority based upon skin color and geographical location were prompted by the adjustment of power- in order to uphold or begin to uplift particular narratives, a rationale of assumptive and physical differences were made which included aligning darker skinned people with animals and caricatures that dehumanized them. The other-ing reinforced perceptions of human hierarchies which increased the idea’s capacity.
The framing of human hierarchies sprung race to the forefront in a war over “social domination”. The idea of race inferiority directly intersects with social class and other conceptualized classes that exist of which people can live- written by Sunil Khilnani, there is an exploration of Isabel Wilkerson’s, World-Historical Theory of Race and Caste. A concluding thought, “things work more smoothly when everyone stays in their place,” is a reflection and observation of “how individuals who have historically benefitted from prejudice and discrimination” remain in their position, class, or caste when there are no disruptions to a system put into place to extinguish possibilities of a “common humanity”.
The responses and hard inquiries for the articles written similarly reflect on the concept of power and what that looks like. Wilkerson mentions, “caste solidarity over principle, tribe over empathy,” and a question is asked, “if people were given the choice between democracy and whiteness, how many would choose whiteness?” I consider the abstraction of whiteness and its ambiguity to include all people who do not have the capacity to experience Blackness- the arguments advocate for humanity and the peripheral observations extend, but do not deconstruct the conceptual hierarchy.
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