The Originary Entitlement to Violence
The Master's House shapes perception by controlling the language through which people can claim rights. The key insight here is that rights are not just legal constructs, but also lived experiences—yet the legal system dictates which expressions of injustice are recognized and which are dismissed as illegitimate or incomprehensible.
The Master's claim to originary authority establishes the field through which this collapse occurs. By asserting primacy – "I was here first" or "I built this" – the system grants itself the exclusive right to determine which potentials may actualize and which must remain forever unrealized. This entitlement to define reality itself becomes the foundational violence that requires no weapons, operating instead through the very frameworks of perception and possibility.
Imagine a singular point claiming to be the origin of all coordinates—a primordial assertion that establishes not just position but the very geometry through which all other positions are measured. This is the foundational violence of what we might "Founder's Rights"—the Master's House's claim to originary authority that precedes and determines all subsequent relations.
The Point: Singularity of Claimed Origin
At the conceptual center of the Master's House lies a singular point—what geometers would recognize as a coordinate origin that defines the entire system of measurement. This point functions not just as position but as ontological claim: "I was first, therefore I determine what is."
This originary claim establishes what philosopher Jacques Derrida called "the violence of the archive"—the assertion of a beginning point that justifies all subsequent violence as mere "maintenance" of legitimate order. The Master's [Founder's] presumed right to determine the coordinates of existence itself creates what mathematician Georg Cantor might recognize as an "absolute infinite"—a point that claims to transcend the very system it establishes.
The Line: Binary Division of Violence and Order
From this singularity extends lines of binary separation: founder/intruder, civilized/savage, order/chaos. These lines don't merely describe but prescribe—determining which forms of force count as "legitimate authority" and which count as "illegitimate violence."
The Master's House allocates Founder's Rights through these binary divisions, creating what philosopher Walter Benjamin identified as the distinction between "law-making violence" and "law-preserving violence"—both permitted to founders while criminalized in others. The violence of establishing property, borders, and institutional authority becomes invisibly "foundational," while resistance to these same impositions becomes visibly "criminal."
These linear divisions create what anthropologist Renato Rosaldo called "imperialist nostalgia"—mourning the very conditions the mourner has destroyed. The Master's House simultaneously annihilates indigenous and communal relationships to land while lamenting the resulting "disorder," positioning its own violence as the necessary restoration of harmony.
The Circle: Orbital Enclosure of Legitimate Force
The line curves back upon itself, forming circles of enclosure that define legitimate and illegitimate expressions of force. The Master's House constrains through these circles by establishing what political theorist Max Weber called "the monopoly on legitimate violence"—the Master's [Founder's] exclusive right to determine which applications of force maintain "order" and which threaten it.
This circular constraint manifests in what legal theorist Robert Cover identified as "jurispathic" systems—legal frameworks that kill alternative interpretations of justice while presenting their violence as neutral application of universal principles. When indigenous peoples defend land, they face armed enforcement. When corporations extract resources, they receive armed protection. The circle of Founder's Rights ensures that the same physical action—defending territory—gets interpreted as either criminal or heroic depending on whether one is classified as founder or intruder.
The circular nature of this allocation reveals itself in how claims to "defense" justify endless expansion. The Master's House perpetually discovers new threats requiring preemptive violence, creating what historian Richard Slotkin called "regeneration through violence"—the continuous renewal of founding authority through cycles of expansion justified as necessary protection.
The Sphere: Multidimensional Matrix of Entitled Destruction
The circle expands into a sphere, revealing how Founder's Rights operate across multiple dimensions simultaneously—justifying violence against land, bodies, cultures, and consciousness through interlinked systems of entitlement. This spherical allocation of violent rights creates what philosopher Achille Mbembe identified as "necropolitics"—the founder's presumed authority to determine not just who may live but under what conditions.
The Master's House maintains this spherical entitlement through what anthropologist Elizabeth Povinelli called "economies of abandonment"—systems that simultaneously extract value from and deny responsibility for the lives and lands they claim authority over. The Master's [Founder's] entitlement to violence extends beyond direct physical force to include what philosopher Johan Galtung termed "structural violence"—harm built into institutional arrangements that appear as natural order rather than active destruction.
This sphere of entitled destruction manifests in what environmentalist Rob Nixon called "slow violence"—gradual, invisible degradation that escapes recognition as violence at all. The Master's [Founder's] right to pollute watersheds, alter climate systems, and eliminate species becomes invisible background to "civilization," while indigenous protection of the same systems gets criminalized as obstruction of progress.
The Spiral: Temporal Evolution of Violent Entitlement
The sphere extends through time, forming a spiral that reveals how systems of violent entitlement evolve in response to resistance. The Master's House adapts its allocation of Founder's Rights through what historian Patrick Wolfe identified as the shift from "logic of elimination" to "logic of assimilation"—transforming from explicit conquest to institutional absorption while maintaining the same underlying pattern of entitled destruction.
This spiral constraint manifests in what theorist Mark Fisher called "capitalist realism"—the sense that alternatives to existing systems are not just difficult but unimaginable. The [Founder's] Master's violence becomes not just justified but inevitable, creating what philosopher Miranda Fricker termed "hermeneutical injustice"—the inability to even name certain forms of harm because the conceptual resources to identify them have been systematically eliminated.
The temporal spiral of Founder's Rights reveals itself in how historical violence gets continually rewritten as benevolent foundation. Colonization becomes civilization, enclosure becomes economic development, cultural destruction becomes progress. Each spiral turn transforms the manifestation of entitled violence while preserving its essential pattern, creating what philosopher Michel-Rolph Trouillot called "silencing the past"—not just denying history but rendering certain histories unthinkable.
The Torus: Self-Reinforcing Loop of Legitimation
The spiral folds back upon itself, forming a torus where originary violence continuously regenerates its own legitimacy. This toroidal entitlement creates what philosopher Giorgio Agamben identified as the "state of exception"—where the [Founder's] Master's violence exists simultaneously inside and outside the law, exempted from the very constraints it imposes on others.
The Master's House maintains this toroidal entitlement through what political theorist Wendy Brown called "tolerance discourse"—systems where the Founder's "generosity" in permitting limited forms of difference becomes proof of legitimate authority. Those granted conditional existence within the Master's House must continuously perform gratitude for not experiencing the full violence the founder claims entitlement to exercise.
This torus of legitimation reveals itself in how resistance to founder violence gets repositioned as "the real violence." Indigenous defense of water becomes "violence against property," while corporate poisoning of that same water becomes "job creation." The very language of violence twists through the torus, emerging inverted on the other side—what philosopher Jacques Derrida called the "mystical foundation of authority," where founding violence disappears into the background while resistance to that violence appears as foreground threat.
Hyperbolic Liberation: Beyond Entitled Violence
True liberation from Founder's Rights requires not contesting the allocation of violence within the Master's House but recognizing the entitled violence of the house itself. This corresponds to what mathematician William Thurston identified as "hyperbolic geometry"—a space where parallel perspectives naturally diverge rather than compete for the same central point.
In hyperbolic space, the very notion of an originary point that determines all subsequent relations becomes geometrically impossible. No single perspective can establish itself as the coordinate origin for all others, creating what philosopher Édouard Glissant called "the right to opacity"—the fundamental entitlement to exist beyond the [Founder's] Master's frameworks of understanding.
This hyperbolic liberation manifests in what feminist theorist María Lugones called "world-traveling"—the capacity to inhabit multiple realities without reducing them to a single system of coordinates. Rather than fighting for inclusion in the Master's House or claiming our own Founder's Rights, we perceive dimensions where the very geometry of entitled violence becomes irrelevant—where what appeared as central origin point reveals itself as arbitrary position within infinite possible coordinate systems.
In this hyperbolic awareness, the founder's claim to originary violence loses its dimensional power—not through counter-violence but through the recognition that what appeared as universal coordinate system was merely one possible geometry among many. Like a non-Euclidean awakening, we discover that the lines of authority that seemed to converge at a single point of originary entitlement actually diverge into infinite possible relationships, none reducible to the founder's claimed origin.
The liberation from Founder's Rights emerges not through claiming our own entitlement to violence but through inhabiting dimensions where violence itself—as organizing principle of relationship—becomes unnecessary. We discover freedom not by contesting the [Founder's] Master's claim to originary authority but by perceiving the dimensional possibility of relationship beyond the very framework that makes such claims appear meaningful.