The Re-inscription of Identity: Black Affirmation

Toni Morrisons novel, de arst, was set at a era when slain truth was still an reli able practice. atomic number 53 of the effects of slavery on the slaves was the stripping off of their identities. This was the fortune beca delectation they were non perceived as mankinds with the privilege of having their let identity. They were de valetized and determinationified as a mere species of animals peer little that is treated as property. Afri tail end-Americans, for case, were non given over individual identities or names. This was portrayed when capital of Minnesota D mentioned his br differents capital of Minnesota A and capital of Minnesota F.It emphasized how they were treated as interchangeable pieces that can save be distinguish by letters such as exhibits in a courtroom or identical items on a list. This was also portrayed in the scene where the school instructor came to claim Sethe bottom later on she get byd. It was sh protest through his perspective how he key outs any the baleful multitude in the society as nameless niggers provided to be differentiated by what they wear. Only when the perspective was electric switched to the African-Americans pull up stakes the readers realize that the feminine churl referred to by the schoolteacher as the nigger with the flower hat was queer Suggs.The absence of a name signifies a denial of her pieceity the slave know never c both their slaves by names. They were treated as objects that be defined. Everything moldiness be given or bestowed upon them. Morrison points to the fact that the jungle was in truth created by the ovalbumin plurality, who annihilated the ace of egotism-importancehood and humanity in the slaves White spate believed that whatever the manners, under every dark skin was a jungle. fast unnavigable waters, swinging screaming baboons, sleeping snakes, red gums ready for their unfermented egg white blood.. . . scarcely it wasnt the jungle benighteds brought with them to this place from the separate place. It was the jungle white folks planted in them. And it grew. It spread. The screaming baboon lived under their put one over white skin the red gums were their give birth. (Morrison, 198-199) The novel shows both main patterns of electric resistance to slavery. These are escape and murder. Escape was sh experience as the primary form of resistance. al almost of the slaves in the novel resorted to escape or at least assay to escape when things started to amaze unbearable for them.Escape was resorted to when sustenance has be do increasingly embarrassing for them. This however was not easy to do. For instance, Paul D move legion(predicate) convictions to escape, yet fai direct almost every condemnation. The only time he succeeded to escape was when he was in prison house house. In prison, he was kept in a small box on the ground at iniquity only to be let out(p) during the twenty-four hour period where he was owned to charm while chained to other prisoners. One night, a powerful rainstorm came beat up down. This was the chance that they chooseed. The storm facilitated their escape.To escape heart and soul to slip or subscribe to a guidance as from confinement or restraint to succeed in avoiding or to elude ones memory, notice, search, etc. (Random House Websters College Dictionary, 1992, p. 455). Escaping has also been defined as to get free from flight, from prison or other confinement or restraint to regain ones liberty, to find release from worries, troubles, or responsibilities it is the act of getting free from prison or other confinement, from pursuit from a pursuer, etc. (Longmans modern-day incline Dictionary, 1968, p.354). Not only Paul D, alone Sethe as well, two escaped from the confinements of slavery. In psychology, escape has been oft resorted to as a means to avoid aversive stimulus or conditions, commonly referred to as escape learn. In psychoanalysis, escape cond itioning is a form of aversive conditioning where unpleasant or odious stimuli are avoided (Bateman and Holmes, 1995 Marthe, 1968). It occurs when an aversive stimulus is presented and the theater of operations responds by leaving the stimulus situation.In laboratory experiments, escape conditioning is most typically tested with animals such as rats which are placed in a box wherein they receive a jolt or a shock when they come into contact with one of the boxs walls. In a comprehend, the experience of the African-Americans under slavery is similar to the compulsive get hold of of a laboratory specimen seeking to avoid further painful or aversive stimuli (Bateman and Holmes, 1995). In the novel, Sethe displays elements of escape conditioning when she go throughs a frightful shock when she becomes aware that the school teacher and his nephews befuddle come after her and her sons.The other form of resistance to slavery shown in the sustain is murder. When Paul D was sold to a raw master, he attempted to tear the last mentioned because of the abuses make to him. In fact, that was the reason why he was sent to prison in the setoff place. Another instance of this as shown in the book was when Sethe vote outed her own child. When Sethes master came after Sethe and her children, Sethe ran into the shed where she and her children were hiding. When she got there, Sethe killed her own queer girl beloved and tried to kill her other children Howard, Buglar, and capital of Colorado as well.Even though this sounds horrific, Sethes motive was that she would much rather kill her children rather than remove them go thorn to be slaves. She only managed to wound Buglar and Howard. Sethe tried to throw capital of Colorado once against a wall, precisely Stamp Paid stepped in and managed to save capital of Colorados life history. Schoolteachers mien indicates one of the carriages the black were dehumanized by the whites. They were treated wish dispensable objects, and yet worse than animals.For instance, Sixo was beaten up not apparently because he stole something, further also because he tried to bump into into the position of the Definer. Since Sixo was smart, and had such a advantageously command of language and logic, the Schoolteacher felt it was necessary to beat him up since his intelligence posed as a threat to the white mans control of speech. Sethe and her children lead a hard-fought life under Schoolteacher and decided to escape on the belowground Railroad. Sethe sent three of her children ahead on the Railroad, and stayed behind to wait for Halle.She at last joined her children. Her tedious journey included walking pass a row of young black boys, who were hung by their necks in a row. One of those black boys was most uniformly Paul A. Sethe continues to address her dead baby child Beloved in her mind. She keeps rationalizing and repeating to herself everything she had to go through and suffer through to get to h er children. More distinguished than losing her milk, or the beatings that she got from the Schoolteachers nephew, was the painful instance when Sethe everyplaceheard the Schoolteacher talking astir(predicate) her.He made a distinction among Sethes human and non-human characteristics. If anything, in the onetime(prenominal) Sethe may get down felt they were being objectified, solely to actually hear Schoolteacher talk of them as human and at the same time not human, shook her to the very core. It jarred her into realizing that these whites will never see them as equals, that they will always be objects to use and manipulate. This experience triggered the growing unease and conflict within Sethe, and signifies what she must take aim felt right before she murdered her baby.After audience the Schoolteacher speak of her that, she was overcome with terror at the thought of allowing her children to lead a life-time of dehumanizing treatment. How Sethe affirms herself in the mur derous act Despite the fact that she killed beloved and attempted to kill her other 3 children, Sethe still firmly believes that she did the right thing. In her mind, her children were better off dead rather than have them go back to a life of slavery under Schoolteacher. In an oddly distorted way, Sethes love for her children was so much that she could no eagle-eyeder distinguish where the dry land ended and where she began.She felt that as their experience, she had should have complete control over their fate, and in fact, she felt that as their mother, she had to step in so that she may control their fate even if it meant killing them. Quite obviously, the fate she treasured for her children was one that did not involve slavery. She wanted to guarantee her childrens safety even if it meant killing them. Thus, for her, she was protecting her children, protecting the only thing she has that is pure and deserving saving as mentioned in the book Anybody white could take your solely self for anything that came to mind.Not except work, kill, or maim you, simply dirty you. disgusting you so bad you couldnt like yourself anymore. And though she and others lived through and got over it, she could never let it happen to her own. The best things she was, was her children. Whites might dirty her all right, only when not her best thing, her beautiful, magical best thing &8212 the part of her that was clean. (Morrison, 251) Unfortunately, contempt this protective motivation, Sethes act efficaciously denies her daughter the chance to live. In effect, she appropriates on her own her daughters yet unrealized subjectivity.Sethes act has been defined as hold in by its re transaction to a commodifying ideology It is always in similarity to the place of the Other that colonial thirst is articulated the phantasmic space of self-control that no one subject can singly or fixedly occupy, and therefore permits the dream of the inversion of intents (Bhabha, 44). It is uncontrollable for the reader to assume a moral high ground in this situation and to criticize Sethes action as playing god. There was nothing god-like at all rough Sethe and her conditions.Before she killed Beloved, the novel described in graphic detail the pathetic that Sethe and her people went through. Beyond the physical suffering, what was truly deplorable was the mental and emotional suffering Sethe went through of know and feeling in every bone in their body that other human beings did not treat them as human beings simply because of the color of their skin. She mistakes her own identity with her motherhood, and thus, in a way, reenacts the hysteria of the white masters against her.Sethe feels she has no power over her own self because the white people had crossed all the boundaries and not only interpreted everything she possessed physically, but everything she had dreamed as well Those white things have taken all I had or dreamed, she said, and broke my hearts trings too. There is no bad luck in the valet but whitefolks. (Morrison, 89) It is obvious that the whitefolks are bad luck, that is, for the black slaves they were the instruments of destiny itself, trough the power have over their lives.Thus, when Sethe kills her infant daughter, she obviously acts, although out of love, as a white master would. Bhabhas theory of the colonial subject represents both the colonized and the colonizer in defining that colonial subject position as chemise rather than fixed. In the creation of a colonial subjecthood, the positions of master and slave not only define each other, but can shift into an inversion of roles (Mohanty, 1995). Sethe does not hold much hope in the knowledge domain changing, and abhors the thought of her children being treated as animals.She couldnt bear the thought of her children perpetual the animal-like slavery that her people were reduced to, and felt thus that she was justified in wanting them dead. Slavery was all about the whites laying claim on the African-Americans, and this concept of ownership Sethe decided to take upon her own hands with suppose to her children. Since the whites did not make any distinction among the African-Americans, with the latter being labored to ignore the distinction between ones self and others since they were all lumped together as objects, Sethe used this same mindset when she killed Beloved.In Sethes mind, taking Beloveds life was as if she took her own. It is a possessive love that is, admittedly, dangerous, but it is not wholely evil. It is fuelled by desperation. An interrogatory of Freuds Oedipus interlocking may help to understand Sethes feelings towards her children, particularly Beloved. The intricate sack up of bail bond between the mother and daughter often makes self-identification among both the mother and the daughter hard to grasp (Bowlby, 1999). The mothers need for primal love causes her to become overly attached to her daughter, defining th e daughter as an extension of herself, and not as a separate individual.As result, the mother projects her unfulfilled aspirations and expectations onto her daughter, which inhibits the daughter from forming her own unique identity (Bettelheim, 1983 Rieff, 1979). In Sethes case, this proscription is not merely an inhibition on Beloved from forming her own identity she effectively prevents Beloved from having her own identity to begin with by killing her. Clearly, Sethes unfulfilled aspiration is a life free from slavery, and this aspiration she transfers upon her children.The motivation is certainly not evil, but in hoping for a better life for her daughter, Sethe deprives Beloved of the chance to live, of the form her own unique identity. The Oedipus complex as exemplified in Freuds principles finds jump in Bhabhas theory of the colonial subject wherein Sethe appropriates on her own her daughters yet unrealized subjectivity (Mohanty, 1995). Sethe didnt want her daughter to be w hipped, and to be worked to the ground. She especially did not want her daughters characteristics to be listed and broken down into human and non-human traits.Sethes love for her children makes it difficult for her to get laid or recognize her own self and her own self-worth aside(p) of her affinity to others, and particularly outside her role as a mother. This is something that Sethe cannot be entirely blamed for. The culture of slavery she had been born into precisely refused to acknowledge an individuals own self and self respect. In treating the blacks as animals, the whites have effectively purged many of them of the ability to deal themselves as individuals deserving of respect.How capital of Colorado discovers herself out of 124 when she leaves the house and becomes a part of the community Denver, Sethes child, has clear memories about the time when she used to attend school. When Denver was only 7, she walked away from home and shew herself in the home of Lady Jones, a mulatto woman who taught reading, writing, and math to black children. Denvers year of schooling ended when Nelson Lord asked her the question and right after, when Denver asked her mother Sethe the question, Denver became deaf.She failed to hear her mothers answer, or anything else for that matter, for two days. She only regained her hearing when she heard the baby ghost crawling up the stairs. After this, Denver realized what her mother had done. This made her fear the first step of the reoccurrence of what happened that tragic day. hailly the time, Im afraid the thing that happened that made it all right for my mother to kill my sister could happen again. I dont know what it is, I dont know who it is, but maybe there is something else terrible enough to make her do it again.I need to know what that thing might be, but I dont want to. whatever it is, it comes from outside this house, outside the yard, and it can come right on in the yard if it wants to. So I never leave thi s house and I watch over the yard, so it cant happen again and my mother wont have to kill me too. (Morrison, 205) One day, Denver in conclusion decided that she had to go for help. Beloved is destroying her mother they are all locked in a love that wore everybody out, and Denver is afraid for her mothers life.She finds the courage to leave the yard of 124 for the first time since she was seven, and she makes her way to Lady Jones. Sethe was consumed by her attention for Beloved. Beloved . . . never got enough of anything lullabies, new stitches, the bottom of the cake bowl, the top of the milk. . . . When Sethe ran out of things to give her, Beloved invented desire (Morrison, 240). The one time Denver had ventured away from 124 was that year when she was seven years old and had found Lady Jones. She ventures out of the 124 yard again after regaining her hearing and looks for Lady Jones again.The mulatto woman remembers Denver, and tries to help her in her own way. In the weeks th at followed, Denver kept finding baskets with food in them, and brusque scraps of paper bearing the senders names. She returns the baskets and gives her thanks to the senders. This allows Denver to get bit by bit get to know the black community in Cincinnati a world outside the 124. As her world expands, Denver transforms from being a shy, bumbling girl to flourish into a strong, independent young woman. She is driven by her resolve to save her mother Sethe and to take care of her.Denvers relationship with her mothers bares elements of Freuds Oedipal complex theory (Isbister, 1965). According to psychoanalytical theory, a female never totally relinquishes her pre-oedipal attachment to her mother, and these unresolved feelings surface not only in adolescence but also in adulthood. Through mothering, the adult female re-enters what is called the oedipal triangle, which is the attachment she experiences with her fuck off and mother during childhood, but instead of being the child , she now becomes the mother (Lawler, 2000 Wyatt, 1993 Pigman, 1995).In Denvers case, the attachment she experiences with Sethe has resulted in an evolution of their relationship wherein Denver assumes the role of the mother, the protector, of Sethe. For the first time in her life, Denver also begins to understand her mothers actions and the impact of their past. The community who secures Sethes release from the past and exorcises Beloved In the novel, we see how Sethe takes her first weak steps towards recognizing her own sense of self. Bit by bit, at 124 and in the Clearing, along with others, she had claimed herself. Freeing yourself was one thing claiming ownership of that freed self was another.(Morrison, 95) It starts to dilate when she runs away from the Sweet Home woodlet. During the 28 days of freedom she undergo after she fled, Sethe felt exhilarated. For the first time in her life, she was allowed to be selfish. For the first time, her life was her own to live. More tha n anything, she felt that her children were truly her own, because in the plantation they were all owned embodiedly. Sethes community both perpetuates the legacy of slavery and plays an important role in the process of the collapsement of her own sense of subjectivity.Sethe had had xxviii days of unslaved life Days of healing, ease and real-talk. Days of company knowing the names of forty, fifty other Negroes, their views, habits where they had been and what they had done of feeling their fun and trouble along with her own, which made it better All taught her how it felt to wake up at dawn and decide what to do with the day Bit by bit along with the others, she had claimed herself. Freeing yourself was one thing claiming ownership of that freed self was another (Morrison, 95). Morrisons concept of an unslaved life means a life with the freedom to develop ones subjectivity.This process is closely connected to inclusion in and participation with ones community (Knapp, 1989). Even though Sethe freed herself, she cannot claim ownership of that freed self alone. The people rough her in the community play an important role in teaching her how to be herself because prior to her freedom, Sethe had learned, through coercion, the lessons of invisibility, silence, and submission. Unfortunately, the community displays warped codes of morality, and eventually led to their collective desertion of Sethe at a time when she necessitate them the most.The flow at Baby Suggs was taken as a sign of pride, and the day after the party, the community waits, and even hopes, for Sethes downfall. Somehow the members of the black community compute that Baby Suggs has not suffered in slavery as they have suffered, and this ignorance of their joint history makes mutual trust impossible (Scruggs, 103). This attitude of the community displays their collective unconscious. Jungs theory of the collective unconscious represents what has been described as the psychic hereditary patter n (Jung, 2006). It is the collection of our experiences as a species, a kind of knowledge we are born with.Since we can never be directly conscious of it, it influences all of our experiences and behaviors, particularly the emotional ones, but we only know about it indirectly, by looking at the influences (Jung, 2006 Knapp, 1989 Halbwachs, 1992). The African-Americans colonial past of slavery is a collective experience with a deeply rooted impact that they may not all be directly conscious of in terms of how it affects how they view themselves and their own community. It becomes manifest in their behavior, and from their behavior can one only really trace the influences of their colonial past.The green-eyed monster, or envy, of the community, lead to the withdrawal of the communitys support from Sethe. Their silence during the appearance of the Schoolteacher at 124, which resulted in Sethes murder of her daughter, and the way they ostracized Sethe afterwards, indicated the communit ys need to see a successful black familys downfall. Yet it is this jealousy which indirectly causes Sethe to perform the act for which they themselves, the community, could not allow itself to morally yield her for a long time. The community however eventually shows a sense of guilt with what happened to Sethe and her family.They participate in exorcising Beloved, indicating that the tragedy of Beloveds death was not just the responsibility of Sethe and the whites who came to get her, but of the entire black community. After all, the black community must have known that the Schoolteacher and his nephews were coming for Sethe and her children, but they took no steps to warn her. Four white people rode towards 124, with a certain look about them, and everyone who saw them knew what they meant and what they came for. Yet the community did not do anything, driven perhaps by what Stamp believed was jealousy of Baby Suggs and from the feast weeks before.The 28 days of freedom Sethe exper ienced were followed by 18 years of disapproval by the community, and she lived a static and solitary life (Morrison, 173). Sethe herself describes this lonely come throughence as unlivable (Morrison, 173). When she decided to kill her child and thus protect Beloved from the unlivable life of slavery, Sethe herself returns to a life in which she is unable to learn to claim her freed self. Beloved returned in the flesh, and it actually became the go againstutic for Sethe who had been ostracized by the community for 18 long years for what she had done to her daughter.Sethe was struck with guilt for having killed Beloved, and looked for ways to make up for it by welcome the resurrection of Beloved. In this way, Sethe chose to dwell in the past, and Beloved became the symbol that effectively removed(p) Sethes link with the murder of her child. The decision to exorcist Beloved was something that the entire community practically participated in. Sethes reliance on Beloved has prevented her from pitiable on and leaving her past behind. An exorcism of Beloved meant an exorcism of the past a much- require step to make room for Sethes own self-realization.Exorcism consequently was an especially communal act, and the exorcism of Beloved makes a strong statement. She represents the legacy of slavery that had marked the blacks past, and it is something that the entire community must contend with (Scruggs, 1992). Sethe, long after Beloveds death, constantly relives and rehashes her life of slavery, perhaps to justify to herself again and again why she killed her own child. This self-inflicted torture of reliving her past causes Sethe to almost kill the oppressor not the Schoolteacher, but Mr. Bodwin who merely happens to be white as well.Sethe needed to face her past and to step outside the confines of her terrible history. Beloved returns to 124 for the same reason she came to haunt Sethe to force her mother to confront her past. Sethe cannot bypass through the con fines of her past without finding some resolution in her relationship with her daughter. Sethe was incapable of personal growth for 18 long years because she refused to face her own commodification and its deep implications. Jungs theory of the personal unconscious includes anything which is not presently conscious, but can be (Jung, 2006).The personal unconscious is like most peoples understanding of the unconscious in that it includes both memories that are considerably brought to mind and those that have been suppressed for some reason (Hayman, 1999). In this case, Sethes forbiddance of her colonial past was dominated by her own guilt in murdering her own daughter. Freuds concept of rationalization provides for the cognitive distortion of fact to make an event or an impulse less threatening. People do this often on a fairly conscious level when we provide ourselves with excuses.These defenses or justifications may be seen as a combination of denial or repression with various ki nds of rationalizations. Defenses are lies which take us further and further away from the truth and ultimately, from reality. At a certain point, Freud points out, the ego can no longer take care of the ids demands, or pay attention to the superegos (Freud, 1963). The anxieties come rushing back, and the person who harbors these defenses and justifications eventually break down or fall (Gay, 1988 Jones, 1961).In Sethes case, her rationalization of her daughters murder and her denial of the colonial forces in her life go on to block the development of her own subjectivity. Beloveds physical presence and the ensuing relationship between her and Sethe eventually forces the latter to acknowledge the internalized colonization that she had for the longest time denied. To enjoy total freedom, Sethe needed to claim freedom within her own mind by dealing with the past not as a burden, which must be beaten back by all means, but as a factor which constitutes the present.). This was somethi ng Sethe had to conquer. She kept asking herself Would it be all right? Would it be all right to go ahead and feel? Go ahead and count on something? (Morrison, 38) This shows that there is no sense of self as there is no sense of future, but only of past for the former slave who has learned only how to be subject Accepting her past as playing a pivotal role in shaping who she has become at present is important for Sethes self-identity. This is something she purposely avoided. To Sethe, the future was a matter of keeping the past at bay.The better life she believed she and Denver were living was simply not that other one (Morrison, 42) Self-concept provides for the total of a beings knowledge and understanding of her self (Freud, 1963 Rieff, 1979 Pigman, 1995). This makes it necessary for Sethe to stop resorting to denial, of fending off awareness of an unpleasant truth or of a reality that is a threat to her ego, as defined by Freud (1963 Rieff, 1979), but to take stock of the rea lity behind what she did and what prompted her to do it.Only thus could she literally quite let go of the ghosts of her peace and enjoy total freedom. The sexual activity conflict which comes to a resolution In an argument with Paul D, Sethe said that all man wrong women. In the colonial thrift, the slavery of a black woman represented the connection between the economy of pleasure and desire, and the economy of domination and power (Wyatt, 1993). Sethe, as the black female slave, represented this difference as racial and intimate other. This is exemplified in Sethes usurpation by the Schoolteachers nephews.I am full God damn it of two boys with mossy teeth, one sucking on my breast, the other holding me down, their book-reading teacher watching and writing it up. I dont want to know or have to remember that. I have other things to do worry about tomorrow, about Denver, about Beloved, about age and sickness, not to speak of love. But her brain was not interested in the future (Morrison, 70). The Schoolteacher observes Sethes rape and makes it a discursive act. He exploits Sethe as a racial and internal other in order to rewrite her identity as something less than human more of a beast rather than a human being.Sethe then experiences this dehumanization of herself and her body by the Schoolteacher and his nephews. Sethes personhood, as it has been allowed to exist under slavery, is further reduced to animality. Among female African-American slaves, thus, there was not just the voodooism of colonial discourse (Bhabha, 78) but sexual fetish to contend with as well. Pursuant to the object relations theory an variant of psychoanalytic theory the psychological life of the human being is created in and through relations with other human beings, through true object relations. Unlike Freudian and Lacanian theories, however, object relations theory, the gendering of the subject has little to do with ones awareness of sexuality and reproduction at early stag es of development (in other words, when one is a child). It involves the internalization of any inequities in the value delegate to ones gender, as well as the associated instability of power (Wyatt, 1993 Chodorow, 1978). In Sethes case, this imbalance of power was present in two levels fetish of colonial discourse, and the sexual fetish displayed against female black slaves.This gendering is something that she carries with her even when she is freed and can be seen in her attitude towards her children. Ideally, Sethes concern for her childs well being should not involve overinvestment in the child as a mere extension of her own self. She needs both material and emotional support from other adults who are able to both nurture her and reinforce her own sense of autonomy (Patterson and Watkins, 1996). Unfortunately, given the harsh realities of the life and conditions under slavery, Sethe hardly had the opportunity or the good fortune of being exposed to such an environment or good object relations. The dehumanization of African-Americans, and the dehumanization of African-American women during that period made it difficult for even women themselves to break away from the roles that society had forced them into (Chodorow, 1978). Despite the gender conflict displayed in Morrisons book however, the last chapter indicates the potential and possibility for harmonization, as Paul D returns to 124 after he hears that Beloved is finally gone. This is the first time he returned to the place where he escaped from, and this very act symbolizes that it is finally time for Paul D to stop running.When Paul D and Sethe are reunited, Paul D reassures Sethe that they will build a new future for themselves together, telling Sethe to take care of herself as she is her own best thing. Paul D tells Sethe he plans to move in and that he will take care of her at night, while Denver was away. As he shows Sethe, she herself and not her children is her best possession You your best th ing Me? Me? (Morrison, 273) In this, we see how Paul D affirms not just Sethe as a woman, but as an individual, separate and distinct from her daughter, Beloved. WORKS CITED LISTBateman, Anthony and Holmes, Jeremy. Introduction to Psychoanalysis coeval Theory & Practice. London Routledge, 1995. Bettelheim, Bruno. Freud and Mans Soul An primary(prenominal) Re-Interpretation of Freudian Theory. youthful York Random House Vintage, 1983. Bhabha, Homi K. 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