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By Thao N. X.

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Taking leave from such naturalized commonality thus constitutes a rupture, a radical excision, something that undoes stability and order. So homogeneity becomes the abiding assumption here. When you question homogeneity, you seem either irrational, unduly provocative, or revolutionary, where revolutionary is not necessarily a good thing. And one who questions in this way risks being cast asunder, excommunicated racially as religiously, in order to save, to preserve, homogeneity. You can quickly see how racial expression, racial formation, racial articulation, racial arrangement, become “natural,” really a naturalizing expression of this presumption.

So race was conceived to operate in much the way that theology does: as belief commitments or convictions, as a regime of truth, as defining what could and could not be thought, said, and done, how and what to believe, what bodies count, what behavior to promote or restrict, who belongs to the community and who not. Like religion, race embeds claims of both origin and kinship. In short, what is at issue are beliefs, bodies, and behavior, culture and character. So how to think about how race operates as a political theology, both generally and then in particular societies?

You can quickly see how racial expression, racial formation, racial articulation, racial arrangement, become “natural,” really a naturalizing expression of this presumption. This set of presumptive commitments struck me as palpably wrong. Human beings have always moved. People in villages 20 kilometers apart somehow seek to find out what’s going on in the other village. When kids are told not to go over there, curiosity gets the better and more often than not they wander over to see what’s so prohibitive.

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A Basis Analog of the H -function of Several Variables by Thao N. X.


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