Women must be persuaded to talk and to talk truly. This require-
ment will apply to every woman, the white woman of our civiliza-
tion as much as to the excised black. But though the white has at last
surrendered some of her secrets through psycho-analysis, the black,
so far, has not.—Marie Bonaparte
Bonaparte’s repeatedly expressed plans for her interrogations of excised
black women reminds us that in the chapters of this book, we have been
exploring nothing other than technologies of pleasure cast in the form of
scientific productions of truth. If each of the women I have considered here
may be located within or in proximity to psychoanalysis, then that disci-
pline might best be understood in terms of its elaboration of a power that,
according to Foucault’s History of Sexuality, ‘‘took charge of sexuality [and]
set about contacting bodies, caressing them with its eyes, intensifying
areas, electrifying surfaces, dramatizing troubled moments.’’∞ If what Fou-
cault has called the ‘‘deployment of sexuality’’ might be viewed in part as a
technology of pleasure, through the ‘‘sensualization of power’’ (44), then it
would seem crucial, at this point, to ask how such a technology of pleasure
for white women ‘‘in psychoanalysis’’ is imbricated in the production of
raced bodies. What, in other words, is the sexual pleasure of raciation?
I would suggest that this pleasure should not be construed simply as an
erotics of miscegenation (that is, the thrill of breaking taboos on cross-
racial desire) but rather as a pleasure that is generated by the putting into
discourse of sex with race, the intensification of the whiteness of the female
body through its exquisite subjection to a knowledge produced by making
the racial other speak, by depicting his or her body, ‘‘contacting,’’ ‘‘caress-
ing,’’ ‘‘intensifying’’ it, making of it the accessory to a masquerade, insert-
ing it into film and narrative, celebrating its primitivity, restoring to it a
lost state of intactness, imagining it to be oblivious to one’s own whiteness.
If white women have already been made to ‘‘talk and to talk truly,’’ what are
the pleasures now, for them, in making black women and men ‘‘surrender’’
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