This article questions how the historically revisionist history of “the West,” as initiated by Thomas Hanna, informs systems of inclusion, exclusion, and power within the field of “somatics.” Hanna, who coined the term somatics, sought in so doing to root the burgeoning field in a “Western” tradition of philosophy and science that he fundamentally misconstrued. Meanwhile, Hanna's work to formulate a historically and philosophically Western basis of a somatic field continues to provide cover for white somatic practitioners whose institutionally minted somatic forms extract philosophical and practical knowledge from non-white body-mind practices internationally. Subsequent accounts of somatics consequently articulate both the Western history of somatics and its “non-Western influences” on false grounds. This article theorizes the colonial and Western supremacist holdovers within a somatic field that nonetheless gives lip service to postcolonial discourse. Finally, by rebuilding an approach to the “deep time” history relating sōma and somatics, this article proposes how the field of somatics could reground its understanding of the “first-person experience of the body,” informed by Afropessimism, Black Accelerationism, and Afrofuturist thought.

本文质疑由托马斯·汉纳 (Thomas Hanna) 发起的“西方”历史修正主义历史如何为“躯体学”领域内的包容、排斥和权力系统提供信息。汉娜，谁创造了体细胞学这个词, 这样做是为了将新兴领域植根于他从根本上误解的“西方”哲学和科学传统。与此同时，汉娜的工作是建立一个历史和哲学的西方躯体领域基础，继续为白人躯体实践者提供掩护，他们的制度铸造躯体形式从国际上的非白人身心实践中提取哲学和实践知识。因此，随后对躯体学的描述以错误的理由阐明了西方的躯体学历史及其“非西方影响”。本文将殖民主义和西方至上主义在一个躯体领域内的理论化理论化，尽管如此，它还是在口头上为后殖民话语提供服务。最后，通过重建与soma相关的“深度时间”历史的方法和躯体学，这篇文章提出了躯体学领域如何重新理解其对“第一人称身体体验”的理解，这是由非洲悲观主义、黑人加速主义和非洲未来主义思想所启发的。