Perversion the Social Relation
Perversion the Social Relation Perversion the Social Relation
noNina Schwartzcharacters, the rituals they engage in hold their lives together by stagingthe emergence of a comfortingly consistent rule. Each character is enabledat the club—or in Thomas's case, at the ballet—to enact the ritesthat call into being the only sustaining order and consistency in his orher life. These rituals are clearly not progressive and do not promisetheir performers any eventual transcendence of their need, but neitherare they judged within the film as wrong, immoral, or diseased. Nonetheless,the rituals and their sustaining framework are limited, for theywould have the potential to damage the girl Tracey if she had not beenable to extricate herself from her role in Francis and Harold's relationship.In exposing those limits, the film suggests its own commitmentto the preservation of the symbolic order. Insofar as the film introducesits own subject matter as a mystery—a logical trauma—that threatensto overwhelm the world of stable meaning, it necessarily motivates theinterpretive work of viewers to understand the mystery, to resubmit thematerial to the symbolic order and thereby render it no longer mysterious,but merely sad—and safe.Notesi Mannoni's essay is included in this volume; all parenthetical page citations followingquotes from Mannoni's essay refer to its appearance in this volume. This quotationis from pg. 91.v z"So in growing to adulthood, and thereby becoming positioned within sexual difference—masculineor feminine, with each of these governed by a prescriptive heterosexuality—perversedesire is not eliminated but transformed, via repression and sublimation,into other kinds of energy which civilization then draws upon—indeeddepends upon" (Jonathan Dollimore, Sexual Dissidence: Augustine to Wilde, Freud toFoucault [Oxford: Oxford University Press, 1991], 105).3 Jacques-Alain Miller, "On Perversion," in Reading Seminars I and II: Lacan's Returnto Freud, eds. Richard Feldstein, Bruce Fink, and Maire Jaanus (Albany: SUNY Press,199e), 311.4 Ibid., 310.5 Ibid., 311.6 Sigmund Freud, "Fetishism," in The Standard Edition of the Complete PsychologicalWorks of Sigmund Freud, trans. James Strachey (London: The Hogarth Press, 1961),21:154.7 Bruce Fink, A Clinical Introduction to Lacaman Psychoanalysis: Theory and Technique(Cambridge, Mass.: Harvard University Press, 1997), 180.8 Ibid., 176.
Exotic Rituals and Family Valuesin9 Miller, "On Perversion," 316.10 Ibid., 316-17.11 The internal quotation is from Freud's "Fetishism" (153). Mannoni also notes of thefetish that M it represents the last thing seen before the shock of the discovery of thefemale body. The memory of this discovery is blotted out by an act of forgetting thatFreud quite simply likens to traumatic amnesia. What thus comes into being is, however,only a screen memory; it is not yet a fetish. But a belief in the phallus thatis preserved in magical form, on the one hand, and, on the other, a screen memoryassociated with the anatomical discovery and tied to it in various ways, can veryeasily exist side by side—this is extremely common—in subjects who are not fetishists"(90).ix For the song's lyrics, see one of the many websites devoted to Leonard Cohen's works.13 According to Slavoj 2izek, the structure of disavowal also operates in what he calls,following Peter Sloterdijk, "cynical reasoning": "This cynicism is therefore a kind ofperverted 'negation of the negation' of the official ideology" (Slavoj 2izek, The SublimeObject of Ideology [London: Verso, 1989], 30). The stance of cynical reasoningobviates the need for any sort of analytic discourse, since it's predicated on the assumptionthat we all "know" the same things, are above the banalities of explanatorydiscourse. This is precisely what makes the stance ideological in 2i2ek's terms.14 In fact, however, the music is Schubert's Impromptu, op. 90, no. 4, rendered strangeby Indian instruments. It occurs at other moments during the film, played by Francis'sniece Tracey, and over the final credits. The traditional piano performance is byEgoyan's sister, Eve Egoyan, a professional musician.15 Egoyan's interest in voyeurism is manifest in most of his films. See in particular Nextof Kin (1984), Family Viewing (1987), Speaking Parts (1989), and The Adjuster (1991).16 Egoyan wrote the film in part in response to his experience of a tax audit: "No onecan think of an audit without some sort of terror, because of what power that theyhave to reveal and discover things that you might not have even known you'd donewrong. When I was audited, at first I thought, I have nothing to hide, and I made mybooks open to this person. But the moment that you get that first question..., thisperson looks at you very blankly, and he nods. And you think, is he onto something?Are they onto something that I don't even know about myself? It was really irresistible,to have this man [Francis] going to the club, so we were auditing, taking stock ofhis private life, and of course during the day he's doing that to someone else" (Fuchsinterview).17 The wife, we learn from family photographs, happens to be black; this fact for mostU.S. viewers qualifies as another example of "exoticism," though Egoyan himselfclaims that the biracial marriage is simply not the same issue to Canadians that it isto other North Americans (Fuchs interview).18 Fuchs interview with Egoyan. Egoyan discusses his interest in incest more specificallyin an interview with Richard Porton regarding a subsequent film, The SweetHereafter (1997).
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noNina Schwartzcharacters, <strong>the</strong> rituals <strong>the</strong>y engage in hold <strong>the</strong>ir lives toge<strong>the</strong>r by staging<strong>the</strong> emergence of a comfortingly consistent rule. Each character is enabledat <strong>the</strong> club—or in Thomas's case, at <strong>the</strong> ballet—to enact <strong>the</strong> ritesthat call into being <strong>the</strong> only sustaining order and consistency in his orher life. These rituals are clearly not progressive and do not promise<strong>the</strong>ir performers any eventual transcendence of <strong>the</strong>ir need, but nei<strong>the</strong>rare <strong>the</strong>y judged within <strong>the</strong> film as wrong, immoral, or diseased. None<strong>the</strong>less,<strong>the</strong> rituals and <strong>the</strong>ir sustaining framework are limited, for <strong>the</strong>ywould have <strong>the</strong> potential to damage <strong>the</strong> girl Tracey if she had not beenable to extricate herself from her role in Francis and Harold's relationship.In exposing those limits, <strong>the</strong> film suggests its own commitmentto <strong>the</strong> preservation of <strong>the</strong> symbolic order. Insofar as <strong>the</strong> film introducesits own subject matter as a mystery—a logical trauma—that threatensto overwhelm <strong>the</strong> world of stable meaning, it necessarily motivates <strong>the</strong>interpretive work of viewers to understand <strong>the</strong> mystery, to resubmit <strong>the</strong>material to <strong>the</strong> symbolic order and <strong>the</strong>reby render it no longer mysterious,but merely sad—and safe.Notesi Mannoni's essay is included in this volume; all paren<strong>the</strong>tical page citations followingquotes from Mannoni's essay refer to its appearance in this volume. This quotationis from pg. 91.v z"So in growing to adulthood, and <strong>the</strong>reby becoming positioned within sexual difference—masculineor feminine, with each of <strong>the</strong>se governed by a prescriptive heterosexuality—perversedesire is not eliminated but transformed, via repression and sublimation,into o<strong>the</strong>r kinds of energy which civilization <strong>the</strong>n draws upon—indeeddepends upon" (Jonathan Dollimore, Sexual Dissidence: Augustine to Wilde, Freud toFoucault [Oxford: Oxford University Press, 1991], 105).3 Jacques-Alain Miller, "On <strong>Perversion</strong>," in Reading Seminars I and II: Lacan's Returnto Freud, eds. Richard Feldstein, Bruce Fink, and Maire Jaanus (Albany: SUNY Press,199e), 311.4 Ibid., 310.5 Ibid., 311.6 Sigmund Freud, "Fetishism," in The Standard Edition of <strong>the</strong> Complete PsychologicalWorks of Sigmund Freud, trans. James Strachey (London: The Hogarth Press, 1961),21:154.7 Bruce Fink, A Clinical Introduction to Lacaman Psychoanalysis: Theory and Technique(Cambridge, Mass.: Harvard University Press, 1997), 180.8 Ibid., 176.