“When I use the term reparations, I am referring to an art of making amends rather than a science of finding equivalents. Indeed, I am actually referring to a very specific art of making amends that eschews the finding of equivalents: the sublime art of making reparations, as I imagine it, is the art of kintsugi writ large as a metaphor for radical cultural transformation.”
In curious and troubling ways, we have spent much of our time talking about our responsibilities with regard to our world as if they were individual responsibilities and not responsibilities that are bound with others who are not of our own generation, with our elders and our juniors, with our dead ancestors and our yet-to-be-born descendants.
Those who identify with the forces of Empire are obsessed with home security: securing a home and securing the comforts of home from the surround. Organized against the forces of Empire, those who identify as or with Maroons make themselves at home in the surround.
The agents of Empire would have us believe the lie that it is imperative for us to feed more precise data into our machines and models in order to more accurately predict favorable and unfavorable outcomes.
The truth of the matter is that our choices regarding what to measure, when and where to measure, and how precisely to measure are often responsible for prematurely or belatedly resolving outcomes in favorable or unfavorable ways.
Countering Global Apartheid and Planetary Ecocide means two things. First, it means (re-)constructing and maintaining convivial infrastructures that would enable the migration of peoples from the Grey Zone to the Green Zone in defiance of colonial bordering regimes. On the other hand, it means sabotaging and abolishing the colonial infrastructures that are employed by the Green Zone to extract, extort, and exploit land, labor, matter, energy from the Grey Zone.
“Maroon Infrastructures” are assemblages of administrative statements, technical implements, built environments, and dramatic elements that enable us to engage in direct actions to abolish the impositions of the border, the the police, and the prison.
Looking at the matter from one side, the task is to deconstruct the “Ordered World” — the colonial world with its determinate demographics, separable geographic locales, and historiographic eventualities.
Looking at the matter from another side, the task (re-)construct an “Entangled World” — a convivial world characterized by demographic indeterminacies, geographic non-localities, and historigraphic non-eventualities.
There are waves of colonization; then there are decolonial movements; and then there is the (de)colonial continuum composed of the social fabrics affected by these two alternating vibrations.
Waves of colonization rend and tatter social fabrics; they are destructive vibes, bad vibes.
Decolonial movements weave and mend social fabrics; they are reparative vibes, good vibes.
Simply put, the bad vibes and the good vibes don’t jive.
It all clicked for me with a quote from Bertolt Brecht, “We often speak of the violence of a river overflowing but less of the violence of the banks that confine it.”
Consider, for instance, the Grand Canyon, whose natural, yielding banks have given way to the flow of the Colorado River over the course of millennia, and contrast that with the Old River Control Structures engineered along the Mississippi River, violently keeping that great river in check, at least until the great river finally rages against with enough force to violently wreck its engineering.
Borrowing terms from the conduct of due process in pursuit of justice, I proposed that we might come together to learn (i) to bear witness to the disturbing realities of colonization and its wake/fallout, (ii) to testify to the disturbing realities, and (iii) to contribute to the repair of that which has been disturbed by colonization and its wake/fallout.
But as we unpacked these terms — witness, testify, and repair — we realized that these terms, in their conventional senses, proved untenable and that we either had to make new sense of these terms or discover better ones.
The magnanimous intellectual doesn’t out-read others but, rather, reads-ahead for others and then backtracks in order to read-in others, providing others with intelligence that will help them determine what they ought to read for themselves.
I’d like to begin by marking a distinction that I think will be very helpful for us throughout this seminar and study group: the distinction between (i) an ideology, (ii) a process, (iii) the product of a process, and (iv) the wake of a process.
When I use the term reparations, I am referring to an art of making amends rather than a science of finding equivalents. Indeed, I am actually referring to a very specific art of making amends that eschews the finding of equivalents: the sublime art of making reparations, as I imagine it, is the art of kintsugi writ large as a metaphor for radical cultural transformation.
We can only make sense of the most spectacular genocidal and ethnocidal horrors of colonial racial capitalism after we have illuminated the “terror[s] of the mundane and quotidian” from which these spectacular horrors emerge.
Given where we find ourselves today, much more attention ought to be paid to the making of what bell hooks termed “imperialist white-supremacist capitalist patriarchy” from out of pre-existing imperialist patriarchies, because the emergence of the former from out of the latter was not a foregone conclusion but, rather, a much contested process, and the contestations of that process have left their mark on the "successful" result.
Reflecting upon the publication of my new book, Twin Killers: Dispatches Against Global Apartheid & Planetary Ecocide, this dispatch sets the stage for future endeavors by summarizing the picture of the prevailing world system that I have been painting here on the (De-/Re-)Constructing Worlds blog over the course of the past two years, as my abstract theoretical writings gave way to more historical and contextual writings.
No university can become a global university without the backing of an imperial nation-state and/or (neo-)colonial corporate enterprise. And the reverse is equally true: imperial nation-states and (neo-)colonial corporate enterprises need global universities to administer knowledges in ways that maintain and advance their own aims and interests.
Revolutionary lovers and maternals are those who refuse to acquiesce to captivity and, instead, love and nurture their kin in ways that undermine the forces and power formations that make people into chattel slaves, wage slaves, and colonized subjects.
The Therapeutic imagination is patiently attentive: it encourages us to take time to attend to what is taking place in order to take careful and caring action with respect to what is taking place.
The Therapeutic imagination knows no superheroes but the most under-appreciated healers of the victims and vehicles of evil.
Breaking with my dependence on Marxist language and theory by jettisoning the sorry Marxist concept and turn of phrase “primitive accumulation” and, instead, thinking with and through the phrase and concept of “accumulation by denigration and dispossession”.
Everyone struggling against global apartheid and planetary ecocide today knows that the most reprehensible of villains today are U.S. militarists and the global military-industrial-academic complexes that both feed U.S. militarism and feast on it
Few recognize and fewer are brave enough to teach others that the maintenance and advancement of imperialist white-supremacist capitalist patriarchy has not been driven by profit but by pleasure seeking, toxic masculine pleasure seeking.
Struggling for the nurture and care of the beautiful and differentiated languages, cultures, customs, and ways of life of the Earth’s people, which are vital to the health of the planet.
Radical Pan-Africanists, whose prescient analyses of U.S. led Empire are too often left out of histories of the Long Twentieth Century, clearly saw the Assassination of the Third World project for what it was, the institution of a global apartheid regime secured and underwritten in perpetuity by the servicing of unpayable debts.
The second of a series of dispatches titled “Investigations into the Modern University”, this dispatch identifies three fronts where radicals ought to be confronting the colonial ambitions of the modern university: the Global Student front, the Global Research front, and the Global Service front.
In which I sit down with friends, Greg Saunier and Sophie Daws, to discuss the background for an upcoming series of dispatches on the Twin Killers, Global Apartheid and Planetary Ecocide.
The theoretical, contextual, and historical writings that form the bulk of the work that is documented on this site are supplements to (and are supplemented by) various doings and makings; the writings serve as relays between many different practical projects that I am engaged in.
Here you will find brief descriptive introductions to my ongoing practical projects, alongside links to more demonstrative introductions to my projects and the reference texts that relay between them.
As I conversed and corresponded with my readers, I noticed that many of them were de-contextualizing and de-historicizing my work, willfully ignoring the apocalyptic events that have shaped our world and, in turn, informed my work.
Unsurprisingly, most of the readers who maintained such willful ignorance to context and history happened to be white Americans.
A gloss on Silva’s Toward a Global Idea of Race, leaving aside her disputations with the history of Western philosophy, anthropology, and sociology, and focusing on the problem which inspired me to pick up the book in the first place.
The problem in question, “How do liberal globalists and white supremacists relate to one another?”
