. Lederach notes that ‘[c]onflict is born in the
world of human meaning and perception’, 16 which tells us that language has
everything to do with conflict and that Lacaniantheory, which views the
unconscious as being structured like language, can help us deal with
this. Participants to a conflict must do more than analyse the situation
or try to understand the other.
–70. Foucault makes it possible to see more clearly
(1) making theatre as a labour we perform in order to know and (2) responding to
art as work that constructs an object and in that process modifies subjectivity.
I am indebted to Aaron C. Thomas for this formulation. His careful notes added
much to this essay. Thanks also to David Ian Rabey for his insightful comments.
One could productively use this play with its mirrored wardrobe to interrogate
Lacaniantheories of subject formation and desire. Here my project is somewhat
different. Consistent with the proposition that
that Bhabha, to quote Henry
Louis Gates, ‘regrets those moments in Fanon that cannot be reconciled
to the post-structuralist critique of identity’.14 Bhabha imposes Lacaniantheory on Fanon, and then goes on to criticize him for not adhering
to Lacan’s definition of the subject, for situating the place of the Other
at ‘a fixed phenomenological point, opposed to the self, that represents
a culturally alien consciousness’.15 Bhabha admonishes Fanon for not
sticking to a strictly psychoanalytical problematic; and, as the following
passage illustrates, he levels against
themselves in Northern Ireland. However, her analysis of Northern
Protestant identity presented in the epilogue shows once again the
weakness of the journalistic approach that relies heavily on psychology.
Below, I examine the author’s analysis of Protestant identity,
give examples of the major themes of the Protestant self-interpretation,
and, finally, demonstrate how the application of Lacaniantheory would
perceives its own identity as a body, and its difference from the world
around it) to triadic, triangulated ones. In Lacans terminology, entry into
the Symbolic order is effected by an encounter with the paternal law which,
crucially for Lacaniantheory, involves entry into language. Lacans
return to Freud renewed and transformed Freudian narratives of the
construction of sexual difference by combining his ideas with structural
Lacaniantheory on the construction of identity.
The present research differs radically from the work of
McGarry and O’Leary. The latter assume that the two communities in
Northern Ireland work out of their historical worldview in a predictable
and coherent way whereas it is my belief that an agreed interpretation
of the Northern Ireland conflict, let alone the validity of this
worldview, is not something
. The Real, on
the other hand, in the psychoanalytical sense of that word, is omnipresent
in Robbe-Grillet’s films, not least in the images of cutting, of blood
and broken bottles, that keep washing up on the shores of his imaginary. For
Slavoj Žižek, who relies on Lacaniantheories of the Real,
‘cutting is a radical attempt to (re)gain a hold on reality […]
to ground the ego firmly in bodily reality, against the unbearable
discourses are historically contingent.
See R. Barthes, ‘Writers, intellectuals, teachers’, in R. Barthes, The Rustle of Language,
trans. R. Howard (Oxford, 1986), p. 317.
7 Hassan, Sailing to Australia, pp. 78 – 88, 99, 135, 185 –7.
8 M.W. Alcorn, Jr, ‘The subject of discourse: reading Lacan through (and beyond)
poststructuralist contexts’, in M. Bracher, M.W. Alcorn, Jr, R.J. Carthell and
F. Massardier-Kenney (eds), LacanianTheory of Discourse: Subjects, Structure and
Society (New York, 1994), p. 19.
9 Ibid., p. 37.
10 Ibid., p. 19.
11 Ibid., p. 31
action on stage is, of course, part of that ‘real’ world. It is in the
same instant fiction and happening in the here and now of the
‘real’. This is a fairly well-rehearsed and perhaps by now quite
a pedestrian point, but it moves us towards deeper complexity in assuming, as it does, that there is the possibility of a ‘real’
outside of signification. Picking up from de Saussure, and linking
to Lacaniantheories of the Real, Derrida notes that meaning
Mimetic shimmering and the performative punctum
is constructed through absences and differences, that language
and Melmoth and
beyond have come to understand, it is the meaning of human passion in
all its depth, its scope and its intensity. For all queer theory’s
aversion to what it has often taken to be the ‘unremittingly
heteronormative’ effects of the psychoanalytic paradigm, 40 Lacaniantheory
is useful in opening up the Gothic’s queer perversions to its