Book review: Saldanha, A. 2007: Psychedelic white: Goa trance and the viscosity of race. Minneapolis, MN: University of Minnesota Press. 288 pp. US$60 cloth, US$20 paper. ISBN: 978 0 8166 4993 8 cloth, 978 0 81664994 5 paper
Identifieur interne : 001A69 ( Istex/Corpus ); précédent : 001A68; suivant : 001A70Book review: Saldanha, A. 2007: Psychedelic white: Goa trance and the viscosity of race. Minneapolis, MN: University of Minnesota Press. 288 pp. US$60 cloth, US$20 paper. ISBN: 978 0 8166 4993 8 cloth, 978 0 81664994 5 paper
Auteurs : Alistair BonnetSource :
- Progress in Human Geography [ 0309-1325 ] ; 2009-04.
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DOI: 10.1177/03091325090330020308
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Minneapolis, MN: University of Minnesota Press. 288 pp. US$60 cloth, US$20 paper. ISBN: 978 0 8166 4993 8 cloth, 978 0 81664994 5 paper</article-title></title-group><contrib-group><contrib contrib-type="author" xlink:type="simple"><name name-style="western"><surname>Bonnet</surname><given-names>Alistair</given-names></name><aff>Newcastle University</aff></contrib></contrib-group><pub-date pub-type="ppub"><month>04</month><year>2009</year></pub-date><volume>33</volume><issue>2</issue><fpage>300</fpage><lpage>302</lpage><custom-meta-wrap><custom-meta xlink:type="simple"><meta-name>sagemeta-type</meta-name><meta-value>Reviews</meta-value></custom-meta><custom-meta xlink:type="simple"><meta-name>search-text</meta-name><meta-value>300 Book reviewSaldanha, A. 2007: Psychedelic white: Goa trance and the viscosity of race. Minneapolis, MN: University of Minnesota Press. 288 pp. US$60 cloth, US$20 paper. ISBN: 978 0 8166 4993 8 cloth, 978 0 81664994 5 paper SAGE Publications, Inc.2009DOI: 10.1177/03091325090330020308 Alistair Bonnet Newcastle University The study of `race' and racialization has been wedded to social constructionism for about two decades (some might say much longer). For social scientists the attractions of social constructionism are plentiful. Without prescribing a narrow theoretical framework social constructionism draws attention to the historical and geographical contingency of race. Less positively, it encourages a drift from explanation into empiricism and allows social scientists to view their own expertise (in the `social') as the most important (indeed, theonly)formof knowledge.Becauseof these problems I have long looked forward to the arrival of a challenger to social construction- ism; a new approach that will reignite debates that have become very stale (if I had a hot dinner for every time I've read certain quotes from Frantz Fanon, well, I'd be even fatter than I am). So it was with excitement that I picked up Arun Saldanha's book, a work which not only seeks to critique the `constructionist paradigm' (p. 8) but even dares to `take issue with Frantz Fanon's conception of race and his lasting in uence on critical race theory' (p. 10). What a breath of fresh air. Does he pull it off? I don't think so. Social construction- ism can sleep in its lazy bed for a few more years. But the questions Saldanha raises and his chutzpah are to be commended. Even though I found much to take issue with in this work, I am thankful that it is out there. Psychedelic white is part of the new wave of work in geography on affect and materiality. For Saldanha race is not an invention of the social. Saldanha's `conception of race [is] as a heterogeneous process of differentiation involving the materiality of bodies and spaces … race is a shifting amalgamation of human bodies and their appearance, genetic material, artefacts, landscapes, music, money, language, and states of mind' (p. 9). Saldanha takes this idea and uses to it provide a richly detailed ethnographic study of the Goa trance scene. Goa trance is a musical form, associated with the clubs and beaches of Goa in India. For some years Goa has pulled in western hippies and clubbers, creating a drug-fuelled music and alternative-lifestyle environment. It is an arena that, as Saldanha shows, follows its own intricate codes to determine who is `in' 301 and `out'; who should stand in here in with `us hip people' and who should be outside with those less hip people. Saldanha takes us on a trip into this oddly snobbish tripping space. His theoretical paraphernalia can be a little mind-altering too. Consider this passage: This is the heart of the matter. Psychedelics aims at breaking through the confines of whiteness by a dissipation of the body into subracial, even subhuman and cosmic, ows of energy. But psychedelic bodies nd them- selves thrown back into whiteness because only whites are doing the dissipating, and they even become intolerant towards other [sic] joining in. They become pathologically viscous. In Goa, there is no transcendence, but a heightened immanence of whiteness; Goa freaks are microfascists. For Deleuze and Guattari, fascisms are everywhere in mod- ernity, and prior to the Nazi state: `Unlike the totalitarian State, which does its utmost to seal all possible lines of ight, fascism is con- structed on an intense line of ight, which it transforms into a line of pure destruction and abolition'. (p. 89) How readers respond to this kind of state- ment will, in large measure, re ect how they respond to Deleuze and Guattari. D. and G. are omnipresent in Psychedelic white, their gnomic utterances given the status of divine revelation. Well, OK, I'm biased. I usually nd that the mention of the names `Deleuze and Guattari' is a pretty good indication that I am about to encounter something mind- blowingly pretentious. From Saldanha's point of view then, I am a rather unfortunate choice to be reviewing his book. Yet, prejudices aside, there is nothing in Psychedelic white that doesn't encourage my assessment that Deleuze and Guattari's political and social judgements are mere hyperbole. The passage above, in which `Goa freaks' become `micro- fascists', is a fairly typical example of how the sizzling feast of Deleuze and Guattari's libertarian rhetoric emerges, in the cold light of day, as a historical and sociological dog's breakfast. One of the worries that Saldanha carries through his ethnography is that Goa hippies and freaks are not, in fact, all white. In which case, the `viscosity of whiteness' may not be all that is going on within these people's racialized escape from western modernity (and I think the word `western' may be the right one here). Saldanha provides plenty of evidence that there are plenty of non- European heritage groups involved in the scene, as well as a hefty cohort of Israelis. But for Saldanha's analysis to work the scene needs to be authentically white; to be based on the `fact' of whiteness. It is revealing that when he seeks to prove that the `Goa freak' scene is actually, essentially white he draws on a mixture of social constructionism and a kind of racialized transcendental material- ism (if such a thing is possible). In the former case, Saldanha tells us things like `I think the inherent whiteness of freaking out is tacitly known throughout the world, especially in Goa' (p. 57). The word `inherent' has to be there for Saldanha, yet his evidence seems uncertain. When Saldanha switches to racial- ized transcendental materialism we nd his argument against Fanon: If for Fanon the fact of blackness lay in the impossibility, imposed by whites, of blacks de ning themselves, what can be called `the fact of whiteness' is that whites continually overcome themselves: becoming spirit, explor- ing becoming richer and smarter than one's parents, conquering the world and one's body, going native, psychedelic transformations of the self. (p. 197) The idea that European-heritage people `cannot escape what I'll call “the fact of whiteness”' (p. 89) is one to which Saldanha returns on several occasions. However, there is a rich literature on white and European `primitivism' and racial recreation that should make us pause at such pronouncements. The bodily `fact' of whiteness is only a `fact' at cer- tain times and in certain places. Such things may not be well or suf ciently explained by social constructionism but, to give its due, that tradition has achieved far more explanatory power than Deleuze and Guattari's approach promises. Indeed, themes of white escape 302 and of the racialized body (including hair, clothes, movement and so on) have been explored time and again by social scientists and cultural historians using a broadly social constructionist approach. Saldanha's implied argument that social constructionism cannot deal with, or overlooks, the body and material- ity is misleading. Ironically, Psychedelic white would prob- ably be able to tell us more about Goa trance if it was a social constructionist text. The themes of primitivism and escape might then be able to be contextualized within the broader literature that exists on these topic. The worthy clarity that marks the majority of social constructionist writing might also have rubbed off – perhaps chapters would not start with lines like `The question has so far been emphatically Spinozist: What can a white body do?' (p. 88). On the other hand, risks have to be taken. Saldanha has taken risks with this book. It is irreverent, bold and much of it is fun to read (when Saldanha allows his own voice to dominate he can be a startlingly good writer). But do social constructionists need to lose sleep over Psychedelic white? I think not.</meta-value></custom-meta></custom-meta-wrap></article-meta></front></article></istex:document></istex:metadataXml><mods version="3.6"><titleInfo lang="en"><title>Book review: Saldanha, A. 2007: Psychedelic white: Goa trance and the viscosity of race. Minneapolis, MN: University of Minnesota Press. 288 pp. US$60 cloth, US$20 paper. 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