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Kristeva maintains that abjection is particularly ambiguity itself, because it does not completely extricate the subject from what represents a threat to his being, but it disposes him to everlasting menace (Pouvoir de l’horreur 17). How can abjection generate ambiguity? Can it be a mechanism of exclusion? If yes, Whose body is abjected?
It seems to me you have stated the issue very well as the body caught between fear and hope for freedom from fear. But surely Kristeva would acknowledge the attaction, however unwilling, that causes the subjected to be attracted to the superior and the qualities represented by or thought to be inherent in it/them. Certainly this is clear in slavery and Holocaust studies, or have I misunderstood your question?
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