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Copyright © 1995 by Ward Churchill. Reprinted with permission from Ward Churchill, Since Predator Came (Littleton, CO: Aigis Publications, 1995). This essay originally appeared in Indigenous Thought, Vol. 1, Nos. 2–3 (March–June 1991).
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The Specter of Hannibal Lecter
At this juncture, the entire planet is locked, figuratively, in a room with the socio–cultural equivalent of Hannibal Lecter. An individual of consummate taste and refinement, imbued with indelible grace and charm, he distracts his victims with the brilliance of his intellect, even while honing his blade. He is thus able to dine alone upon their livers, his feast invariably candlelit, accompanied by lofty music and a fine wine. Over and over the ritual is repeated, always hidden, always denied in order that it may be continued. So perfect is Lecter's pathology that, from the depths of his scorn for the inferiors upon whom he feeds, he advances himself as their sage and therapist, he who is incomparably endowed with the ability to explain their innermost meanings, he professes to be their savior. His success depends upon being embraced and exalted by those upon whom he preys. Ultimately, so long as Lecter is able to retain his mask of omnipotent gentility, he can never be stopped. The socio–cultural equivalent of Hannibal Lecter is the core of an expansionist European "civilization" which has reached out to engulf the planet.
In coming to grips with Lecter, it is of no useful purpose to engage in sympathetic biography, to chronicle the nuances of his childhood, and catalogue his many and varied achievements, whether real or imagined. The recounting of such information is at best diversionary, allowing him to remain at large just that much longer. More often, it inadvertently serves to perfect his mask, enabling him not only to maintain his enterprise, but to pursue it with ever more arrogance and efficiency. At worst, the biographer is aware of the intrinsic evil lurking beneath the subject's veneer of civility, but—because of morbid fascination and a desire to participate vicariously—deliberately obfuscates the truth in order that his homicidal activities may continue unchecked. The biographer thus reveals not only a willing complicity in the subject's crimes, but a virulent pathology of his or her own. Such is and has always been the relationship of "responsible scholarship" to expansionist Europe and its derivative societies.
The sole legitimate function of information compiled about Lecter is that which will serve to unmask him and thereby lead to his apprehension. The purpose of apprehension is not to visit retribution upon the psychopath—he is, after all, by definition mentally ill and consequently not in control of his more lethal impulses—but to put an end to his activities. It is even theoretically possible that, once he is disempowered, he can be cured. The point, however, is to understand what he is and what he does well enough to stop him from doing it. This is the role which must be assumed by scholarship vis–à–vis Eurosupremacy, if scholarship itself is to have any positive and constructive meaning. Scholarship is never "neutral" or "objective"; it always works either for the psychopath or against him, to mystify socio–cultural reality or to decode it, to make corrective action possible or to prevent it.
It may well be that there are better points of departure for intellectual endeavors to capture the real form and meaning of Eurocentrism than the life, times, and legacy of Christopher Columbus. Still, since Eurocentrists the world over have so evidently clasped hands in utilizing him as a (perhaps the) preeminent signifier of their collective heritage, and are doing so with such an apparent sense of collective jubilation, the point has been rendered effectively moot. Those who seek to devote their scholarship to apprehending the psychopath who sits in our room thus have no alternative but to use him as a primary vehicle of articulation. In order to do so, we must approach him through deployment of the analytical tools which allow him to be utilized as a medium of explanation, a lens by which to shed light upon phenomena such as the mass psychologies of fascism and racism, a means by which to shear Eurocentrism of its camouflage, exposing its true contours, revealing the enduring coherence of the dynamics which forged its evolution.
Perhaps through such efforts we can begin to genuinely comprehend the seemingly incomprehensible fact that so many groups are presently queuing up to associate themselves with a man from whose very memory wafts the cloying stench of tyranny and genocide. From there, it may be possible to at last crack the real codes of meaning underlying the sentiments of the Nuremberg rallies, those spectacles on the plazas of Rome during which fealty was pledged to Mussolini, and that amazing red–white–and–blue, tie–a–yellow–ribbon frenzy gripping the U.S. public much more lately. If we force ourselves to see things clearly, we can understand. If we can understand, we can apprehend. If we can apprehend, perhaps we can stop the psychopath before he kills again. We are obligated to try, from a sense of sheer self–preservation, if nothing else. Who knows, we may even succeed. But first we must stop lying to ourselves, or allowing others to do the lying for us, about who it is with whom we now share our room.
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taken from Ward's book 'A little case of Genocide'...believe it, everybody on earth is 'Indian' to the busheviks!
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