Elective Affinities


In this 1809 text, our lead questions his own commitments; whether he should be committed to a stable marriage, rather than going out and being enriched by “spontaneous passion”. In our modern time, there are those that would refer to this as “casual sex”, and yet, in line with modern rhetoric, we would quickly correct this notion, by explaining: we are not engaging in rampant promiscuity; we are participating in sexual socialism. Indeed, with yesterday’s “marriage” fiasco, we are urged to reflect on the meaning, implications and scope of “free love” especially that type as espoused by the audio-anarchists, as we ask, what shape would our “environment”, and its people take, if they were less inhibited by commercialised discontent, and corporate values. Often we are dictated to; told to buy brands so that we can convey an image which gives the impression that we are “not black”; that implies we have value and are therefore worthy of being treated with dignity; of being distinguished, or being RECOGNISED. There is this great need to be seen rather than simply being invisible.

There is a want to be felt; to be touched; to be desired and yet, those who fail to live up to these manufactured expectations and unreal ideals are cast out as rejects and lepers; people who are sick, ill and unwell; people who disgust us, and threaten our way of life along with the whole established order. If we are not saying, wearing (doing) and following the “correct” code, we are “outcasts” (niggers) and yet, what impact has this had on us, and, in terms of these ramifications, how can, and have we responded to loneliness; the denigration of the self; the disintegration of autonomy; the dependence of the mass spectacle; the solitude of “esteem.” Quite simply, by adopting those themes and agendas engineered and constructed for our consumption. Our despair has been packaged and sold back to us as we attempt to recapture, through purchase, our potency, vitality, and ultimately, and perhaps most importantly, our sexuality. Our inner life is devalued as we come to be discontent with our heritage and tradition; we come to view it as mundane and unattractive whilst yearning to be someone in the world of the other.

About omalone1

I live I die I write
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