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Rather than forgetting, then, we can turn again to the historical construction of indigenous people within the European imagination and analyze it critically by exercising a genealogical frame to discern the emergence of the interpretations of space implicated in understandings of selves and others. "56 That these medieval spatial practices had a markedly ethical coding is undeniable. This is evident in the comparison medievalist A. J. 57 The "individual" Violence in the American Imaginaries 21 therefore has a moral subjectivity tied to national boundaries, to a horizontal, bordered world, which determines levels of autonomy and obligation.

Contemporary global understandings remain attuned to historical narratives that naturalize a particular, territorially oriented view of sovereignty, reinforce it with a political economy story that disparages precommercial systems of livelihood and exchange, and substitutes myths of evolutionary development for histories of violent confrontation and usurpation. Forgetfulness is thus less a matter of distraction than it is of historically structured angles of vision. In order to elaborate the ethical and political implications of the institutionalized forgetfulness surrounding i8 Violence in the American Imaginaries the Honecker trial, it is necessary first to locate Honecker's alleged orders in a more general political space, that of state practices of population control.

And it remains inspirational for anyone who wants to engage in cultural criticism of the production of "America" rather than moralize its existence and present a harmonious and untroubled model of the forces that followed the violent founding of the United States. I do not want to suggest that the chapters that follow approach Melville's achievement as disruptive writing, only that they are written with a similar disruptive aim and draw inspiration from the critical animus behind his writing. "111 The Confidence-Ma reflects Melville's disgust with the pious celebration of America's sense of community.

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