ReSignifications: Black Bodies, French Gaze and Noirs
BLACK PORTRAITURES II: Imaging the Black Body and Re-Staging Histories
(This essay is based on remarks made by Professor Francois Verges as a panelist in ReSignifications: Black Bodies, French Gaze and Noirs at the Black Portraitures II: Imaging the Black Body and Restaging Histories Conference in Florence, Italy on May 29, 2015)
The toll in human suffering among African migrants that is currently on view in the Mediterranean Sea and to a lessor extent in the Indian Ocean and the Pacific Ocean, makes rethinking the meaning of the Black Body “as a signifier of both racial capitalism and emancipatory politics and restaging the story” a very urgent task. The necessity for a new strategy seems evident from the incoherent and confused response by the European countries to the desperation shown by the tens of thousands of immigrants who are stranded on the borders of Europe today. In attempting to escape the unimaginable horrors imposed upon them in their homelands in Africa and the Middle East they risk their lives and the lives of their children seeking safety among their former colonizers in Europe. All of the chaos, death, and destruction in their native lands can be traced back to two sets of agreements made by the Europeans among themselves entirely for the benefit of themselves.
1. The Berlin Conference of 1884-1885 which led to the eventual partitioning and colonizing of 90% of the African continent by European countries
2. The agreements made among the European Countries governing the control of the Middle East, including Iraq, Palestine, and Syria, from the beginning of World War I.
The world is now well aware of the disastrous consequences of these agreements to the indigenous peoples in each of these countries. The people from these countries are the refugees that wait at the borders of Europe today.
In her opening remarks Professor Francois Verges argues

that emancipatory politics as a tool to free the emancipatory figure i.e. the woman, the gay, the queer, the worker, and the colonized, is being rendered less effective today by several extant factors.
Among these factors are:
1. Consumerism that has evolved the capacity to both absorb and reject the notion of the “emancipatory figure” as previously defined.
2. The rhetoric of emancipation proposed by the new technology that borrows from the emancipatory discourse of the 1960’s (the USA) and that promotes individual rather than collective participation and pluralism. “Be All You Can Be” the kind of Google dream of emancipation which permits a limitless expansion of self – free of constraint i.e. the emphasis on individual freedom rather than social justice and equality for all.
3. The new politics of dispossession and colonization.
4. The new politics of precariousness and disposability that permits a large part of humanity to be defined as surplus.
The Notion of Post Colonization
Professor Verges takes the view that the site of post colonization today is Europe. It seems therefore that in order to find just and durable solutions to the problems created by Europe in Africa and the Middle East it is important to study the impact on Europe, i.e. the post colonial site, today of decisions made by the generation of Europeans who made the decision to colonize.
1. What is the impact on the descendants of the colonizer of the crime of colonization?
2. What is the impact of the crime on the criminal?
3. What is the impact of the crime on the descendants of the criminal?
4. To what extent are the descendants culpable?
5. How does one distinguish legitimate inheritance from the ‘receipt of stolen goods’?
6. What retribution does the descendant of the criminal owe to the victims of the crime?
These are the fundamental questions that sleep at the foot of the European problem today.
The Notion of Forgetfulness
Professor Verges makes a very important observation during her talk at the Black Portraitures II Conference.
“Freud wrote that forgetfulness is not left to psychic arbitrariness but that it follows a lawful and rational path. Forgetfulness is founded on a motive of displeasure. The capacity of the repressed to express itself is part of this mechanism. Forgetfulness is defined in the space between lives that matter and lives that do not matter and is always racialized. The strategy to combat forgetfulness has long been to challenge hegemonic representation of the lives of the forgotten. This strategy is implemented by making the invisible visible, recording in absence… giving voice to the voiceless. This strategy remains urgent and necessary. But can this strategy radically challenge the fabrication of forgetfulness? How can the practice of addition – adding a forgotten chapter or filing a gap – avoid being contained within the European ethical frame?
There is a reason that the Europeans and the West want to forget various aspect of their collective past. Discourses on slavery and colonization are primarily the preoccupation of the people most affected by these institutions and who still suffer in their aftermath. The descendants of the slave masters and the colonizers have little interest in resurrection those memories. Forgetfulness is convenient and necessary to justify their status quo. The victims however, can never forget, especially as long as they continue to suffer the consequences of the victimization. In the meantime hundreds of thousands, to ultimately become millions, of victimized people with their children, are at the door! The European problem will escalate. The return of the oppressed is inevitable and will continue indefinitely until retribution is made. The time has come for the descendants of the criminal and the descendants of the victim to reconcile and end this cycle.




















THE WEST” opened a few months ago with attendance by scholars, artists, writers, and students from throughout the Western World. Hosted by three centers of art and education in the city of Paris the homogenous blend of art and architecture provided the perfect atmosphere. The conference centered on the 111 papers presented by distinguished scholars in 19 panels over a four day period to an audience of over 500 attendees from Africa, Europe, North America, South America, and the Caribbean.
is represented and has been represented historically in visual and performance arts in the West. The view of the evolution of these various representations of the Black Body provides an unequaled depiction of the progress that has been made from the distant past to the present. More profoundly however, the ability to meet, share, and discuss these representations allows one to clearly see points, times, and places where intervention is urgently required to provide corrections to the historical narrative. As data has become more
readily available to this rapidly growing community it is increasingly possible to turn intellectual and other resources to the objective study and examination of the historical data. This process and these discussions make graphically evident how racial bias and bigotry has systematically caused misrepresentations and distortions of reality and thereby negatively influenced the visual representation of The Black Body. Objective scholarship focused on the re-examination of the historical narrative as it pertains to representations of the Black Body is required to ‘set the record straight’ and to provide a sound basis for the intercultural discussions that must take place with the wider world if there is to be a better future.
an effort to support this continuing conversation I propose to profile each of the panel participants from the conference by providing some background and a brief discussion of each panel topic as presented at the conference.

was in transition towards independence. Barnor’s early portraitures and street photographs provide a visual history of the development of Ghana from the colonial period through independence and into the modern era. This early work covers the birth of Ghana and includes photographs of Kwame Nkrumah, the future president of Ghana , The Duchess of Kent, Richard Nixon, Andrew Young and many other politicians who visited Ghana in that period.
Lifestyle’ genre. During this period London was rapidly becoming a center for a new cultural revolution. Music, art, and fashion took the city by storm. The fashion world was ablaze and models were making millions. There was little interest however in the black lifestyle. Unable to get work as models notwithstanding black women were major trendsetters on London streets in their mini skirts, high heels and hair styles.
inception in Johannesburg in the early 50’s, to become one of the most widely read magazines in Africa. Drum was very interested in photographs with black models and news about Africans generally. Barnor had done work for Drum in Ghana and had contacts there.
addicted to a lifestyle that included heavily chromed american cars, jazz music, and freedom. The magazine developed a reputation for dealing with social issues that affected black people in South Africa. The work that these writers and photographers produced at Drum changed the way that Black people were represented in society. Drum has been described by photographer
Black writers, photographers, and their models. During this period (the ‘London period’) Barnor recruited, discovered and photographed models to fill this demand. As the fight against apartheid intensified the editors of Drum were forced to resign under pressure from the National
Police or to leave the Country to escape arrest. Drum magazine virtually disappeared for a time. The ANC ultimately succeeded in abolishing apartheid with the establishment of a new government. Drum has since reestablished itself and is now once again one of the leading magazines on the continent.
Mr. Barnor has spent 63 years of his life creating and helping others to create representations of the Black Body. His work, its impact and consequences are loud testimony to the importance of the quality of the representations that are made. It was a pleasure to meet and talk to him at the Black Portraitures conference.