By positing it as the end-point of human relations and creation itself, the primacy of the face bulldozes what Deleuze and Guattari call "heterogeneous, polyvocal, primitive semiotics" (180) and blocks more futuristic lines of flight (face as "probe-head"). Instead, the face is projected back into the cosmos, not only facializing the cosmos but also softening and unifying the image of the "abstract machine of faciality." This machinic ensemble produces faces everywhere as a prerequisite of signification, and, in doing so "propagates waves of sameness," (178) proliferating Christ-face and by association "White-man face" (178). For Deleuze and Guattari, this ubiquitous facialization is inseparable from the operations of racism.