“The desire and longings that exceed the frame of civil rights and political emancipation find expression in quotidian acts labelled ‘fanciful,’ ‘exorbitant,’ and ‘excessive’ primarily because they express an understanding of freedom quite at odds with bourgeois expectations.”
Saidiya Hartman, Scenes of Subjection (via lamaracuya)
“Contemporary concerns for the suffering condition of the wretched folk may indeed be motivated by a more sincere aspiration for a humane Humanity than earlier versions of the ‘white man’s burden’, yet the colonial orientation of salvation, of rescue, persists; the suffering-Other is to be delivered from their wretchedness, by our useful suffering; by our recognition of, and response to suffering as such, out of their darkness, into our (En)light(enment).The weight of the burden thus remains. ‘Pity and a sense of superiority [still] unite the humanitarians’ (Douzinas 2007a, p. 16). Hope remains the civiliser’s gift of deliverance, and thinking hope remains a civil-ising thinking that retains the Same as the universal ideal, and the Other as incomplete object. Responsibility for the suffering Other thus translates into a ‘humanitarian’ responsibility of rescue, and humanitarianism for the alleviation of suffering defines after all the foundational, legitimising, claim of the rich (and impoverishing) theorisations of so many (historically determined-)guises of humansing, colonising and civil-ising missions (Douzinas 2007b). The I that is born out of the encounter with the Other, as it comes to be for the Other, therefore, returns to the I that thinks as Dussel’s ego cogito-conquiro – ‘[b]efore the ego cogito there is an ego conquiro; ‘‘I conquer’’ is the practical foundation of ‘‘I think’’’ (Dussel 2003, p. 52, emphasis in original)—within the security, and the assuredness, of its Totality.”
Jayan Nayar, "The Politics of Hope and the Other-in-the-World"
“Are there multiple forms or species of racism or simply variations of a fundamental structure? If it is the latter, what provides the model or matrix (colonialism, slavery, anti-Semitism)? Or is racism, rather, a singular history of violent conjunctures? Can anti-racist politics be approached in ways that denaturalize the color line, retain the specificities of discrepant histories of racialization, and think through their relational formation?”
Jared Sexton, ”Ante-anti-Blackness: Afterthoughts”
"Honestly, I have not and will not do Northwestern University Dance Marathon because I’m not happy and celebratory like that. Life is a struggle.
This isn’t a complaint about DM per se. DM is DM, some people do it, some people don’t. Some people are happy and celebratory like that — and, I do…
Check out this blog, on which Northwestern students share their discontent concerning Northwestern University’s Dance Marathon. Some are calls for changes, some provide recommendations, while others — like my testimony — aim to give expression to insurmountable frustration.
WHAT YOU KNOW ABOUT Chimurenga Renaissance?! In the company of Palaceer Lazaro also from Shabazz Palaces, THEESatisfaction (!), M1 of Dead Prez, and others…peep riZe vadZimu riZe, Tendai Maraire-Chimurenga Renaissance’s debut album with visual accompaniment filmed in Zimbabwe.
“To love. To be loved. To never forget your own insignificance. To never get used to the unspeakable violence and the vulgar disparity of life around you. To seek joy in the saddest places. To pursue beauty to its lair. To never simplify what is complicated or complicate what is simple. To respect strength, never power. Above all, to watch. To try and understand. To never look away. And never, never, to forget.”