Where Are We Now? (cont’d)
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.
(Self-)Possession, (Anti-)Blackness, and Abolition
Inspired by my encounters with the glyphs BLM and ACAB graffitied on the streets of Rome, this dispatch seeks to articulate how it is that chattel-slavery, wage-slavery, mass incarceration in the United States, anti-migrant policies in the Global North, and anti-blackness are intimately related to one another in today’s world.
TEK & the Technosphere
The fabrication of “unscientific and superstitious primitives” was obviously at the cost of immense expenditures of psychic and intellectual energies in the Euro-Atlantic West. The exercise was obligatory. It was an effort commensurate with the importance that the repression and ruination of Traditional Ecological Knowledges (TEK) possessed for the maintenance and advancement of Western(ized) “human, all too human” social arrangements.
The Ruling Class & the Radical Resistance
A radical resistance seeks to abolish the need for a ruling class, not to reform a ruling class.
Anthropologies Beyond the Human
Why must Western(ized) anthropologists speak of peoples living in “small foraging bands” when the peoples they are referring to can and do live as if they are part of immense and complex societies that involve great multitudes of sentient non-human others?
At the Confluence of the Black and Indigenous Critiques of Western Civilization
Reading the work of Cedric Robinson, R.A. Judy, David Graeber, and David Wengrow, and framing a request for theoretical and historical resources to inform my project.
Three Freedoms
Reading Graeber and Wengrow’s The Dawn of Everything in order to frame the question, “What can we do in our time, the present, to (re-)construct a world in which imperialist power formations are historical curiosities and the freedoms to disobey, to migrate, and to (de-/re-)construct worlds are decisive?”