By Robert LaRue
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Additional resources for Moving beyond this moment: employing Deleuze and Guattari's rhizome in postcolonialism
The subsequent books, Adulthood Rites and Imago in the series chart the life in these colonies. In Xenogenesis one finds humanity no longer “defined by his supreme, utterly rational intelligence” who acts as “a historically independent agent whose thought and action produce history” (Seaman 246); rather what is left is a humanity does not simple “recreat[e] the sacred image of the same” (Primate Visions 378). One of the most fascinating aspects of the Oankali is their inability, their unwillingness, to return to the past.
As established, postcoloniality includes not only the physical, political, economic, and social modes of postcolonized individuals, but at the heart of these modes rests a linguistic model that establishes the “presence” of individuals. This 24 presence works in two parts: first it establishes a vacuum in which it can place its subject, and it then institutes them as European-style individuals. Beginning with the linguistic prison constructed by the language of colonization (the language of dominance/subjection and superiority/inferiority), the rhizome proves an effective tool in liberating postcoloniality because it seeks an understanding that, first and foremost, “there is no language in itself, nor are there any language universals” (Deleuze and Guattari 7).
42 CHAPTER 4 OCTAVIA BUTLER AND THE RHIZOMATIC POSTCOLONIAL As Fanon‟s humanism restricts the full potential of his theory, his observation that decolonization—and, therefore, the colonial situation in its entirety—is a battle between “one “species” of mankind [and] another” (Wretched 1) bears weight. With an understanding of the rhizome, it becomes possible to view both the colonizer and the colonized as different species, yet not have “specie” imbued with negative connotations. Where Fanon‟s humanism forced him to see these “species” as “two congenitally antagonistic forces” (2), the rhizome removes the antagonism, and struggle for power, and allows them to be lines of existence that have simply come into contact with one another.
Moving beyond this moment: employing Deleuze and Guattari's rhizome in postcolonialism by Robert LaRue