دانلود رمان انگلیسی “عشق نژادپرستانه”

How is race a source of pleasure in the twenty-first century? This book explores the overt and at times subtle ways in which social hierarchy becomes reinforced by positive feeling, particularly positive feeling surrounding Asian Americans. Introduction Racist Love 2 ・ Introduction At the millennium, race has been persistently framed in terms of negativity—xenophobia, fear, anxiety. The political rhetoric of racial hatred in the United States is easily recognizable: calls for wall building, claims about restricted free speech, contestations about whose lives matter, assigning ethnicity to a virus. And yet, paradoxically, we profess to love diversity. The imperative to represent feeds racial scopophilia, a visual pleasure animated by the erotic, but also extending to other forms of emotional attachment: affection, empathy, amusement. What bell hooks (1992, 21) famously deemed “getting a bit of the Other” extends the idea of the erotic encounter with difference to cultural appropriation, to conceptual “theft” of desired traits, attributes, style, and association.1 Yet it also speaks to tensions surrounding fetishistic love: imbuing objects with desire forestalls an underlying anxiety. In naming a structure of split feeling that attaches to Asians in the contemporary United States, Racist Love: Asian Abstraction and the Pleasures of Fantasy takes that process of fetishistic reduction literally to analyze the visual representation not of Asian people but of their object substitutes. Exploring the ways in which the fantasy of animated things underwrites contemporary understanding of racial difference in the United States, this book engages sites of a racial imaginary infused with desire, longing, and apprehension surrounding Asian Americans at the millennium—or more specifically, their nonhuman proxies. How does our relationship with objects animated through our regard speak to fantasies of racialization? Asianized anthropomorphic kitchen timers, cartoon pandas, feminized robots, and lifelike dolls testify to the simultaneous saturation and displacement of racial meaning, its ability to be abstracted from human embodiment. Here, racial abstraction performs as a metaphoric substitution based on affective resemblance. As repositories of seemingly positive feeling and intimate connection, imagined beings are yet conduits of political desires. If fantasy functions not as the “object of desire, but its setting” (Laplanche and Pontalis 1986, 26), how does the fantasy of things come to life reveal the desires we place on racial difference in the United States? If racial meaning continues to be harnessed to the circulation of negative feeling, what about love?