Podcast appearances and mentions of franz fanon

Participants: John Steppling, Hiroyuki Hamada, and Dennis Riches. Topics covered: Trump becomes Bush, the pale criminal, Franz Fanon on colonial war and mental disorders, is the Israel-Iran conflict a controlled demolition of the Zionist state? curbing one's enthusiasm for schadenfreude, BBC obeys Israeli state censorship rules, the Scofield Bible and its influence on American politics, the color of marble. Music track: “Tin Tin Deo” by Dizzy Gillespie (public domain).

The brothers welcome psychoanalytic scholar, professor and licensed clinical psychologist Lara Sheehi to discuss the historic role of psychoanalysis in national liberation struggles, the connection between the revolutionary work of Franz Fanon and the Palestinian resistance, and how liberal educational institutions are facilitating fascist attacks on oppositional voices. Watch the episode on our YouTube channel Date of recording: March 3, 2025. Follow us on our socials: X: @MakdisiStreet YouTube: @MakdisiStreet Insta: @Makdisist TikTok: @Makdisistreet Music by Hadiiiiii *Sign up at Patreon.com/MakdisiStreet to access all the bonus content, including the latest one*      

Philippe Val partage son analyse de l'actualité politique européenne. Il s'interroge sur le vote de Manon Aubry et Rima Hassan au Parlement européen concernant la libération de l'écrivain Boilem Sansal, emprisonné en Algérie. Il souligne l'importance de ce vote et les conséquences qu'il peut avoir sur les relations entre la France et l'Algérie. Philippe Val aborde également la fermeture récente d'une importante maison d'édition algérienne, les éditions Franz Fanon, pour avoir publié un ouvrage sur l'histoire du judaïsme en Algérie. Il s'interroge sur la dégradation du monde intellectuel de gauche et la difficulté de faire des choix dans un contexte politique complexe.Notre équipe a utilisé un outil d'Intelligence artificielle via les technologies d'Audiomeans© pour accompagner la création de ce contenu écrit.

Philippe Val partage son analyse de l'actualité politique européenne. Il s'interroge sur le vote de Manon Aubry et Rima Hassan au Parlement européen concernant la libération de l'écrivain Boilem Sansal, emprisonné en Algérie. Il souligne l'importance de ce vote et les conséquences qu'il peut avoir sur les relations entre la France et l'Algérie. Philippe Val aborde également la fermeture récente d'une importante maison d'édition algérienne, les éditions Franz Fanon, pour avoir publié un ouvrage sur l'histoire du judaïsme en Algérie. Il s'interroge sur la dégradation du monde intellectuel de gauche et la difficulté de faire des choix dans un contexte politique complexe.Notre équipe a utilisé un outil d'Intelligence artificielle via les technologies d'Audiomeans© pour accompagner la création de ce contenu écrit.

Philippe Val partage son analyse de l'actualité politique européenne. Il s'interroge sur le vote de Manon Aubry et Rima Hassan au Parlement européen concernant la libération de l'écrivain Boilem Sansal, emprisonné en Algérie. Il souligne l'importance de ce vote et les conséquences qu'il peut avoir sur les relations entre la France et l'Algérie. Philippe Val aborde également la fermeture récente d'une importante maison d'édition algérienne, les éditions Franz Fanon, pour avoir publié un ouvrage sur l'histoire du judaïsme en Algérie. Il s'interroge sur la dégradation du monde intellectuel de gauche et la difficulté de faire des choix dans un contexte politique complexe.Notre équipe a utilisé un outil d'Intelligence artificielle via les technologies d'Audiomeans© pour accompagner la création de ce contenu écrit.

Greetings Glocal Citizens! We are nearing the end of our Writing As Activism series @ the 2024 Pa Gya! Literary Festival in Accra. This week, Ghanaian writer and editor winning acclaim as a children's author, poet, broadcaster and novelist, Nii Ayikwei Parkes joins the conversation. Winner of multiple international awards including the ACRAG (Arts Critics and Reviewers Association of Ghana) award, his novel Tail of the Blue Bird won France's two major prizes for translated fiction – Prix Baudelaire and Prix Laure Bataillon – in 2014. Nii Ayikwei is the founder of flipped eye publishing (https://flippedeye.net), a leading small press; serves on the boards of World Literature Today and the AKO Caine Prize; and was chair of judges for the 2020 Commonwealth Prize. Translated in multiple languages, he has also written for National Geographic, Financial Times, the Guardian and Lonely Planet. His most recent books are The Ga Picture Alphabet and Azúcar (https://www.peepaltreepress.com/books/azucar), a novel. Currently Producer of Literature and Talks at Brighton Festival, he is also author of two collections of poetry The Makings of You (2010) and The Geez (2020), both published by Peepal Tree Press. In this conversation, we journey with Nii Ayikwei through his works, his entreprenuership, his love for food and rum, and much more! See Nii in converation at Pa Gya! here (https://www.youtube.com/live/fEFByAZDgwo?si=Cp2R4hSp5XcNiOva). Where to find Nii Ayikwei? On LinkedIn (https://www.linkedin.com/in/niiayikwei/) On Instagram (https://www.instagram.com/niiayikweiparkes/) On Facebook (https://www.facebook.com/ayikweiparkes/) On X (https://x.com/BlueBirdTail) On YouTube (https://www.youtube.com/c/NiiParkes_A) On Tik Tok (https://www.tiktok.com/@niiayikweiparkes) On BlueSky (https://bsky.app/profile/niiayikwei.bsky.social/post/3kbj5pcnbso2l) What's Nii Ayikwei listening to? Gene Noble (https://www.youtube.com/channel/UCCRUMqB8CNGlFwJpwjALL-w) Blues Man Robert Cray (https://en.wikipedia.org/wiki/Robert_Cray) The Roots (https://en.wikipedia.org/wiki/The_Roots) Cody Chesnutt + The Roots (https://www.youtube.com/watch?v=rKw_umLS56A) and Headphone Masterpiece (https://en.wikipedia.org/wiki/The_Headphone_Masterpiece) Nii's Pan-African Activism essential reading list: Howard W. French, Born In Blackness (https://www.theguardian.com/books/2021/oct/26/born-in-blackness-howard-w-french-review-africa-africans-and-the-making-of-the-modern-world) Mongo Beti's (https://en.wikipedia.org/wiki/Mongo_Beti), The Poor Christ of Bomba (https://en.wikipedia.org/wiki/The_Poor_Christ_of_Bomba) Ama Atta Aidoo's, No Sweetness Here (https://www.feministpress.org/books-n-z/no-sweetness) Franz Fanon, Black Skin, White Mask (https://en.wikipedia.org/wiki/Black_Skin,_White_Masks) You Can't Get Lost in Cape Town (https://web.facebook.com/watch/?v=804875960113686), Zoë Wicomb Kofi Awoonor (https://en.wikipedia.org/wiki/Kofi_Awoonor), This Earth My Brother Other topics of interest: Historic Jamestown, Accra (https://en.wikipedia.org/wiki/Jamestown/Usshertown,_Accra) Oto Blohum, Old Accra (https://www.ghanaweb.com/GhanaHomePage/geography/old_accra.php#google_vignette) North Kaneshie (https://en.wikipedia.org/wiki/Kaneshie#:~:text=Kaneshie%20is%20a%20suburb%20in,beginnings%20as%20a%20night%20market.) Thornton Heath, UK (https://en.wikipedia.org/wiki/Thornton_Heath) About Courttia Newland (https://en.wikipedia.org/wiki/Courttia_Newland) Learn more about Nii's uncle Frank Kobina Parkes (https://en.wikipedia.org/wiki/Frank_Kobina_Parkes) Nkyinkyim (https://www.adinkrasymbols.org/symbols/nkyinkyim/#:~:text=Nkyinkyim%20is%20an%20Akan%20word,symbol%20of%20dedication%20to%20service.) in the Adinkra (https://www.adinkrasymbols.org) On Ghana's Chop Bars (https://en.wikipedia.org/wiki/Chop_bar) About Spanish-Caribbean Rum (https://www.gotostcroix.com/st-croix-blog/spirited-history-caribbean-rum/) About Rhum Agricole (https://en.wikipedia.org/wiki/Rhum_agricole) Special Guest: Nii Ayikwei Parkes.

Frantz Fanon war ein zentraler Denker und Revolutionär im Kampf gegen den europäischen Kolonialismus. Seine Perspektive auf das Verhältnis zwischen Rassismus und der Unterdrückung der arbeitenden Klasse zeigt, warum die Frontstellung zwischen Klassenpolitik und Anerkennungspolitik zu kurz greift. Artikel vom 04. Mai 2021: https://www.jacobin.de/artikel/frantz-fanon-postkolonialismus-dekolonisation-algerienkrieg-fln-jean-paul-sartre-humanismus-raya-dunayevskaya Seit 2011 veröffentlicht JACOBIN täglich Kommentare und Analysen zu Politik und Gesellschaft, seit 2020 auch in deutscher Sprache. Ab sofort gibt es die besten Beiträge als Audioformat zum Nachhören. Nur dank der Unterstützung von Magazin-Abonnentinnen und Abonnenten können wir unsere Arbeit machen, mehr Menschen erreichen und kostenlose Audio-Inhalte wie diesen produzieren. Und wenn Du schon ein Abo hast und mehr tun möchtest, kannst Du gerne auch etwas regelmäßig an uns spenden via www.jacobin.de/podcast. Zu unseren anderen Kanälen: Instagram: www.instagram.com/jacobinmag_de X: www.twitter.com/jacobinmag_de YouTube: www.youtube.com/c/JacobinMagazin Webseite: www.jacobin.de

La psychanalyse n'a pas toujours bonne presse, en particulier à gauche de la gauche. On lui reproche la tendance de beaucoup de psychanalystes à se faire les défenseurs de l'ordre symbolique et à prendre ainsi parti pour le conservatisme patriarcal et post-colonial. Pourtant la psychanalyse a longtemps eu, dès l'oeuvre et la pratique de Freud au début du XXe siècle, une forte dimension subversive. Les deux psychanalystes invités de Julien Théry pour ce nouvel épisode d'"On s'autorise à penser" la considèrent fondamentalement comme investie d'un projet politique. C'est l'objet, selon deux approches bien distinctes, de leurs livres récents, d'une part "La vie psychique du racisme. L'empire du démenti", texte d'intervention publié en 2021, et d'autre part "Psychanalyse du reste du monde. Géo-histoire d'une subversion", somme collective parue en 2023. Ces ouvrages sont issus des travaux du Collectif de Pantin, dont l'objectif, depuis 2018, est de "questionner l'incidence de la race dans l'exercice psychanalytique". En partant de la controverse entre le psychanalyste Octave Mannoni d'un côté, Franz Fanon et Aimé Césaire de l'autre, au sujet d'un livre publié par le premier en 1948, "Prospero et Caliban. Psychologie de la colonisation", Livio Boni et Sophie Mendelsohn évoquent la façon dont les mondes non-occidentaux ont été transformés par la problématique freudienne, mais l'ont aussi transformée en retour. Ils en viennent aussi, en partant d'une prophétie de Jacques Lacan au début des années 1970 selon laquelle "le racisme a bien de l'avenir", à réfléchir aux ressorts qui sous-tendent le succès actuel du Rassemblement National et de ses idées.

La « réponse » de l'État d'Israël à l'attaque du Hamas le 7 octobre 2023 s'est très vite révélée être une entreprise de nettoyage ethnique d'ampleur sans précédent dans l'histoire de la Palestine, dont les intentions génocidaires ne sont pas même vraiment cachées par l'appareil d'État israélien. 9 mois et demi après, le bilan de cette opération, toujours en cours est d'au moins 40 000 morts « officiellement » à Gaza, dont une immense majorité de civils, et en réalité au moins trois à quatre fois plus, avec des centaines de milliers de blessés et avec plus d'un million de personnes déplacées. Pour justifier ce crime de masse auprès des opinions, les classes dirigeantes et les grands médias des pays Occidentaux ont recours à une manipulation de l'histoire bien particulière, selon une stratégie qui est d'abord cette de l'État d'Israël lui-même. Il s'agit de présenter l'attaque palestinienne comme un prolongement des persécutions subies depuis des siècles par les juifs d'Europe, du Moyen Âge au paroxysme atteint avec le génocide de 1941-1945. Enzo Traverso, historien de la modernité politique européenne et du judaïsme, vient d'écrire un petit livre au sujet de cette manipulation, « Gaza devant l'histoire » (déjà publié en italien et en espagnol, à paraître en français au mois d'octobre). Avec Julien Théry, il revient sur la façon dont, en présentant l'attaque du 7 octobre comme un « pogrom », on falsifie les faits en les assimilant aux violences perpétrées jadis contre les minorités juives par des majorités chrétiennes. L'objectif est de dénier la réalité, celle d'une situation de résistance (quoiqu'on pense des formes que cette résistance a prises) à une occupation militaire brutale assortie de conditions humanitaires désastreuses imposées à une population entière depuis 2007. Il s'agit aussi de faire oublier que l'État d'Israël a refusé les négociations avec les autorités de Gaza et réprimé violemment, par l'assassinat de manifestants, un mouvement pacifique comme la « Marche du retour » en 2018-2019. Plus largement, l'assimilation absurde de la résistance armée palestinienne aux exactions antisémites des Européens du passé vise à masquer la domination coloniale et la logique libératrice de la violence des colonisés théorisée par Franz Fanon dans « Les damnés de la terre ».

What can a revolution with progressive values look like? What kinds of non-violent resistance against oppression are possible? And what does everyday guerilla warfare do to people with humanist commitments? Dr. Justine Chambers talks about her new research with co-author Saw Ner Dhu Da, understanding how Myanmar's Gen Z led a nationwide revolution against a military coup in Feb. 2021 and has been living everyday revolution ever since. Read "'Living With' Revolution: The Everyday Experiences of Myanmar's Generation Z Revolutionaries" in Journal of Contemporary Asia: https://www.tandfonline.com/doi/full/10.1080/00472336.2024.2359373 Justine Chambers on Twitter: https://x.com/DrJustineCSubscribe to the Un-Diplomatic Newsletter: https://www.un-diplomatic.com

This lecture discusses key ideas from the 20th century philosopher, psychoanalyst, and social critic Frantz Fanon's work Black Skin, White Masks It focuses specifically on his comparative discussions of antisemitism directed at the figure of the Jew and anti-Black racism or negrophobia directed at the figure of the Black person. There are similarities and connections between the two dynamics but also some important differences that Fanon highlights To support my ongoing work, go to my Patreon site - www.patreon.com/sadler If you'd like to make a direct contribution, you can do so here - www.paypal.me/ReasonIO - or at BuyMeACoffee - www.buymeacoffee.com/A4quYdWoM You can find over 3000 philosophy videos in my main YouTube channel - www.youtube.com/user/gbisadler Purchase Fanon's Black Skin, White Masks - amzn.to/3a6Hphs

This lecture discusses key ideas from the 20th century philosopher, psychoanalyst, and social critic Frantz Fanon's work Black Skin, White Masks It focuses specifically on his discussions bearing on what he calls "Negrophobia", which involves the reduction of black people to nature, to animals, and to their sexuality, on the part of the racist feeling fear, anxiety, or disgust towards them. To support my ongoing work, go to my Patreon site - www.patreon.com/sadler If you'd like to make a direct contribution, you can do so here - www.paypal.me/ReasonIO - or at BuyMeACoffee - www.buymeacoffee.com/A4quYdWoM You can find over 3000 philosophy videos in my main YouTube channel - www.youtube.com/user/gbisadler Purchase Fanon's Black Skin, White Masks - amzn.to/3a6Hphs

This lecture discusses key ideas from the 20th century philosopher, psychoanalyst, and social critic Frantz Fanon's work Black Skin, White Masks It focuses specifically on the discussions in the second and third chapters of the work, titled "The Woman of Color and the White Man," and "The Man of Color and the White Woman." Fanon examines what would need to be the case in order to have the possibility of "true, authentic love—wishing for others what one postulates for oneself, when that postulation unites the permanent values of human reality." His answer is that "mobilization of psychic drives basically freed of unconscious conflicts" would be needed. Since he "believe[s] in the possibility of love, he "endeavor[s] to trace its imperfections, its perversions in these two chapters. To support my ongoing work, go to my Patreon site - www.patreon.com/sadler If you'd like to make a direct contribution, you can do so here - www.paypal.me/ReasonIO - or at BuyMeACoffee - www.buymeacoffee.com/A4quYdWoM You can find over 3000 philosophy videos in my main YouTube channel - www.youtube.com/user/gbisadler Purchase Fanon's Black Skin, White Masks - amzn.to/3a6Hphs

Trump's legal and financial crises are deepening, and Nikki Haley isn't quitting - his mental deterioration is becoming more evident, and she is making it a campaign issue. Harold Meyerson comments.Also: California moved one step closer to universal healthcare on January 1, when it expanded coverage to all low-income residents, regardless of immigration status. Sasha Abramsky will report.Plus: Adam Shatz will talk about Franz Fanon, whose books Wretched of the Earth and Black Skin, White Masks made him a huge figure on the left, not just in the '60s when they were published, but in the era of Black Lives Matter when “his shadow looms larger than ever.” Now he's the subject of Adam's new book, The Rebel's Clinic: The Revolutionary Lives of Frantz Fanon. Adam is the US editor of the London Review of Books.

On this episode of Start Making Sense, John Nichols has our analysis on the New Hampshire primary--Biden's big win, and Trump's furious victory speech.Also: Adam Shatz talks about Franz Fanon, whose books Wretched of the Earth and Black Skin, White Masks made him a huge figure on the left, not just in the '60s when they were published, but in the era of Black Lives Matter when “his shadow looms larger than ever.” Now he's the subject of Adam's new book, The Rebel's Clinic: The Revolutionary Lives of Frantz Fanon. Adam is the US editor of the London Review of Books, and former Literary Editor of The Nation.Advertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

Tuesday's New Hampshire primary, first in the nation, was also the last chance for Republicans to move beyond Trump. And also the first chance for Democrats to pressure Biden to push for a cease-fire in Gaza. John Nichols has our analysis.Also: Adam Shatz talks about Franz Fanon, whose books Wretched of the Earth and Black Skin, White Masks made him a huge figure on the left, not just in the '60s when they were published, but in the era of Black Lives Matter when “his shadow looms larger than ever.” Now he's the subject of Adam's new book, The Rebel's Clinic: The Revolutionary Lives of Frantz Fanon. Adam is the US editor of the London Review of Books, and former Literary Editor of The Nation.

(*) I refuse to check whether this is/was a porn title. It's finally out, dear listener!Our new episode, long time coming, will take a whack at the concept -- and the social/sexual/political/racial/economic/religious phenomenon (did I miss anything?) -- of cuckoldry. Though Sagi originally suggested it for the obvious purpose of exploring the alt-Right and their repeated "Cuck" accusations towards the left in the United States, Jake had the ludicrous idea that  a Shakespeare play that deals with cuckoldry was the way to go. Is it something about the virtual - and homo-social/sexual - nature of paternity (and ownership) that makes the "cuck" spread so corrosively, not just in societal gossip, but in an ego? The woman's flesh and sexuality seem to get in the way of an inter-masculine relationship here...Is it something about the invisible hand of "the market" that - like in the example of Blackwater (and other PMCs used by "the good guys" to "do the bad things") - that permits layers of separation from, thus allowing deniability of, the seat of power? The hand invisibilizes (sue me) itself from view so that it can continue this, its imperial violence by other means"...Andy will chime in with Franz Fanon's analyses of the white man's "negrophobia"; it is the manifestation of guilt that is the result of having repressed carnality itself to the black body (the body of the non-Christian and the non-Jew). The jealousy and feelings of insecurity that result are part of this, the white man's, fantasy. It often appears in the modality of a cuckoldry: the essentially-sinful woman is satiated (or, on the flipside, "must not be satiated") with the essentially-sinful man, while the pure (and sexless - all he cares about is work!) white man remains outside the picture, but firmly holding on to its frame.Naturally, the air will be full of tossed salads, cookies, and other half-baked projectiles.Join the funMain Stars: Beast and Sovereign; Pervs R' Us; WWJD

Ayize Jama-Everett holds three Master's degrees: Divinity, Psychology, and in Fine Arts, Writing. He blends these degrees in all his work, often identifying as a guerilla theologian, a community-based therapist, and an afro-futurist in the same breath. He's taught at Starr King School for the Ministry, California College of the Arts, The University of California, Riverside, Western Colorado College, and several private High schools for over twenty years. His expertise includes working with adolescents, the history of substance use in the United States, the history of Sacred Plant medicines in the Maghreb, the religious roots of political violence from Ireland to the Middle East, educational arts pedagogy, and Afrofuturism. He's published four novels (The Liminal series )and two graphic novels(Box of Bones and The last Count of Monte Cristo). As an associate professor at Starr King, he teaches The Sacred and the Substance, a course that examines the role of consciousness altering plants in religions around the world. He also coordinates the Psychedelics and the Seminary lecture series for Starr King, which invites luminaries from the Psychedelic world to discuss their orientations to faith and religion. Ayize is the producer of a documentary about Black people and psychedelics entitled A Table of Our Own. His shorter works can be found in the LA Review of Books, The Believer, and Racebaitr. He is a Board member of the Tupac Amaru Shakur Foundation, leading their initiative to look at the role of psychedelics in the mental health of People of color and poor people. Ayize also serves as a board member to Access to Doorways, a non-profit committed to increasing the number of Queer and BIPOC people involved in psychedelics at every stage. In addition, he serves as a board-level advisor to Psychedelics Today, focusing on their VITAL psychedelics training program. He's also served in an advising capacity at UC Berkeley Center for psychedelic science, has been a guest lecturer at the California Institute of Integral Studies Psychedelic Therapies and research center, and was a featured speaker at Stanford's first Psychedelics and design symposium. A Table of Our Own is a groundbreaking documentary about Black People and Psychedelics/Plant Medicine. Although Ayize wears many hats, from therapist to writer to professor, filmmaking was not something he ever saw himself doing. He shares about the process of seeing this project through, including the fact that no major psychedelic organizations put forth support to make it happen. Through discussion of one of his books, Box of Bones, the topic of stories arises - who gets to tell the stories, and why? The cornerstone of therapy is, what stories are you telling yourself, and why? Stories always reinforce a narrative. Adjacent to this and the discussion of evil, Ayize pushes back on the “hurt people hurt people” trope - not all hurt people hurt people. Some hurt people hurt people, some hurt people protect people, help people, say “never again, I'm not going to let that happen to me or anyone else.” During and following this conversation, I find myself reflecting on the position of privilege that is to take a stance that evil does not exist. In the context of harms in community, Ayize puts forth that people who want to avoid conflict will ask what was going on for that person who caused harm? You get to ask the question because you haven't been hurt. The conversation winds down with a tip of the hat to speaking the truth, and all of the people who have come together to birth A Table of Our Own. Links: A Table of Our Own Ayize's writing Therapy/psychospiritual work with Ayize A Table of Our Own on IG “The greatest tool the colonizer has is the mind of the colonized” - Franz Fanon

This episode we are excited to welcome James Lindsay, a bestselling author who has spoken and written extensively against the woke onslaught.    His recent speech in the European Parliament looking at the Neo-Marxist Cultural Revolution that is engulfing us all has really gone viral.  In this interview James looks at the Marxist thread that runs through Critical Race Theory and Queer Theory and we end by looking at his latest book "The Marxification of Education". James Lindsay is a professional troublemaker, mathematician, author, internationally recognized speaker and the founder and president of New Discourses.  James is a leading expert on Critical Race Theory and is best known for his relentless criticism of "Woke" ideology, the now-famous Grievance Studies Affair, and his bestselling books including Race Marxism and Cynical Theories, which has been translated into over a dozen languages.  In addition to writing and speaking, he is the voice of the New Discourses Podcast and has been a guest on prominent media outlets including The Joe Rogan Experience, Glenn Beck, Fox News, and NPR. Connect with James... GETTR:                       https://gettr.com/user/conceptualjames Twitter:                       https://twitter.com/ConceptualJames Gab:                            https://gab.com/ConceptualJames Truth:                          https://truthsocial.com/@conceptualjames Facebook:                  https://www.facebook.com/ConceptualJames/ Minds:                        https://www.minds.com/conceptualjames/ Amazon:                     https://www.amazon.co.uk/James-Lindsay/e/B009BBX7BI/ref=aufs_dp_fta_dsk Connect with New Discourses... Website:                     https://newdiscourses.com/ Twitter:                       https://twitter.com/NewDiscourses Facebook:                  https://facebook.com/newdiscourses YouTube:                    https://www.youtube.com/channel/UC9K5PLkj0N_b9JTPdSRwPkg Podcast:                     https://open.spotify.com/show/0HfzDaXI5L4LnJQStFWgZp Interview recorded 2.6.23 Audio Podcast version available on Podbean and all major podcast directories...  ⁣https://heartsofoak.podbean.com/ Transcript available on our Substack... https://heartsofoak.substack.com/ To sign up for our weekly email, find our social media, podcasts, video, livestreaming platforms and more...  https://heartsofoak.org/connect/ Please subscribe, like and share! Transcript (Hearts of Oak) Hello, Hearts of Oak, and welcome to another interview coming up in a moment with James Lindsay. Of course, the founder and president of New Discourses, and I was delighted to get him on after seeing him at a number of conferences over stateside. And it was his recent speech in the European Parliament, which really intrigued me. I know that has really gone viral. And I think the title was the Neo-Marxist Cultural Revolution Engulfing the West, now known as WOKE. What a title, what a topic to bring to the European Parliament. So he discusses the kind of response on that and how a lot of the battle lines that we are on, the Critical Race Theory and also the Queer Theory, how those fit under that socialist Marxist umbrella. He unpacks that and then we end up on education. He's just written a book, the end of last year, on the Marxification of education. We have no time to get into the topic, but I just wanted to get his thoughts on why he'd put pen to paper on a book specifically focused on education. So much packed in. I, know you'll have followed James for a long time. I know you'll enjoy listening to his thoughts on speaking in the European Parliament on such a topic and unpacking some of those other issues.  And hello Hearts of Oak. Today it is wonderful to have a best-selling author with us of many titles. We'll refer to some of them, The Marxification of Education and Race Marxism, The Truth About Critical Race Theory, amongst many others. An internationally recognized speaker, the privilege of hearing him first at the American Freedom Alliance conference back in June last year, and the founder and president of New Discourses, and that is James Lindsay. James, thank you so much for your time today. (James Lindsay) Hey, I'm glad to be here. Thank you. It's great to have you and your handle there @ConceptualJames on Twitter, Gab, Truth, GETTR, and newdiscourses.com is the website. People can find everything there. Before we start, James, could I just ask you to take a moment and introduce yourself before we get down to the issue? That's actually a hard thing to do. I'm a very kind of peculiar character, I think, and kind of the whole thing. But the long and short of it is that my academic training was in mathematics. I received a PhD in mathematics, or completed one, I suppose. They didn't give it to me. They don't give those away. But I earned a PhD in mathematics in 2010. I immediately left academia after finishing my doctorate. I became disillusioned with the course that it seemed to be on at the time. Then I just worked for myself at a small private enterprise for a number of years. To be academically engaged, I got involved with fighting with people online basically. This led to discovering the woke movement quite early on. This led to my participation in what was called the grievance studies affair, which I'm fairly well known for, which is where we wrote a large number of at fake academic articles for feminist journals in 2017 and 18 for whatever it's worth there's a new film that just came out telling the backstory with all of that a man named Michael Nayna put that out and it's called The Reformers, so you can find that on his substack, which I think it's michaelnayna.substack.com, The Reformers is the name of the film. John Cleese apparently saw it the other day and loved it, so that's a pretty ringing endorsement. From there, I went on to write, actually, Cynical Theories next, which is a book that did extremely well at getting some of this information into people's hands. It's actually hit somewhere around a quarter million sales, so a lot of people had a chance to encounter these ideas, which is the ultimate goal. And then I built New Discourses from there and I spent all my time researching, studying. Basically the woke movement and all of its kind of intellectual, intellectual is a generous word for them, antecedents and forebears. So I created New Discourses with the goal, it says all fancy on my website, shining the light of objective truth into subjective darkness. But the fact, that was my business partner's idea, honestly, the goal was I want to study woke and understand woke and expose woke and everything that's tied to it as fast as I can create and publish materials. And so that's what it's for. So it hosts mostly three different podcasts that I have in-house as well as articles that I write, videos that I do, and you can find links to the books that I've written, which which we tend to publish in-house because publishers are so slow and this is moving so fast. So anyway, that's me. I don't know how many books I've technically written now because some of them are blurry and they're, you know, things I've done with other people and some of them have been translated into a large number of languages. Those are the things that people care about. A lot of people know me because I've been on Joe Rogan's podcast three times also, which gets you kind of in the public eye a little bit. Okay, well, it's that criticism of woke ideology that I saw two months ago. You were in the European Parliament. You delivered a short address at a conference there, Woke a Culture War Against Europe. How did that come about and kind of how was that received? Well, they just reached out to me. Apparently the group there, which is a European-wide political party called Identity and Democracy or Identity Democracy Foundation, something like this. I don't quite know the organizational structure of these things. They invited me because they put together a three conference series to be held there at the European Parliament in Brussels and asked, they thought that I would be a perfect voice for the inaugural of the three, the first of the three. And so they invited me to come to Brussels and speak at the parliament. And so I gratefully accepted and went over and somehow or rather luckily delivered what I believe is given the fact of the significance of the room that I think I delivered my best public address I've ever delivered, which worked out pretty good because I could have bombed that sucker. And it was very good and very succinct. Part of it was that I realized the night before talking to another audience that there's a language barrier that kind of cuts across my humour, so I had to be very plain spoken. Maybe I should take notes on that and deliver more plain spoken addresses in the future. But it was received extremely well. Now, of course, the room was largely composed of MEPs that are of that party, so you would expect them to be interested in these ideas. It was also, there was a group there, the other speaker was Frank Ferretti, and a fairly well-known guy. And so his organization had a contingent there. And other than that, it was actually kind of timed to correspond with a youth conference for the ID Foundation. And so it was primarily a lot of people in their twenties, political interns and people interested in political party, young people. So most of the people were in their twenties, they were younger. And of course, their energy is really good, really, really a positive reception there. It came out online and they got a little bit of attention. And then for whatever reason, I don't know why a month later it went viral and it has just blown up everywhere. And the reception online has been extraordinarily positive. I'm sure that there are people who are very unhappy that that happened, but I haven't heard much from them.  Well that group, the ID group, is a fantastic group, probably the best bulwark against what is happening in Europe, and I've watched them closely through all my involvement of politics over the many years. But could I ask you, what was it like going into the, I guess, the ruling chamber in Europe and helping them understand the danger of socialism, which many of them call themselves socialists. They really do believe the state knows better than the individual. What was like kind of going into that? Obviously the ID group are on side, but as a chamber, as a parliament, they're very much against anything that will shine the light on the evils of socialism. So what was that like, kind of explain to them the dangers of socialism?  Well I mean it was surprisingly, again surprisingly positive, I thought it might be quite hostile. I thought there might be at least some people who would come by, you know, interested to see what people against their view might say. But I don't get the impression, or at least anybody who did stayed very professional and very polite. It was a very I mean, I don't want to say it's a very bureaucratic building because I don't know that I got that impression. But it's a very, very professional environment. So that wasn't, it wasn't like where I spoke at North-western University a month ago and got heckled and yelled at and protested the whole time or anything like that. The building itself was more interesting than my experience inside of it, I don't know if you visited Brussels and seen this but so walking around there's a... Brussels is, I'm sorry any Belgians watching is not the most beautiful city Down in the older part of the city the older the where the castles and things are that part is quite nice but over by the Parliament is, it's just kind of plain European city. It's not particularly beautiful. So but there's a little park there that's okay. And I found it striking that right outside the backside of the European Parliament building, there's a small grassy area with a number, maybe a dozen, maybe two dozen, somewhere in between statues in the grass. And what they are, when you look at them at first, you think, what are these? Are these aliens or something very peculiar? And you look closer, but no, they're ostriches with their heads buried in the ground, all of them. So it looks like a three-legged thing, but it's not. It's an ostrich with its head buried in the sand and there are you know dozens of these and I thought that's a weird installation to have, you know, on on site then you come around to the front to go into the to the actual Parliament building which you can't do without passes and a guide and all these things you can't just go in, but there's this statue right by the door that I found very striking and it's of this kind of very angry almost Soviet looking woman holding up a very sharp, angular, I'm trying to dig into the semiotics here like aggressive European and, you know, Euro-e. And she's standing triumphantly over a man that she seems to have conquered, who looks quite dejected and broken and so, you know, there's there's this weird vibe about the place, plus it's this weird building of steel and glass and an otherwise kind of fairly quaint European city, that just this kind of this glass. It's not the scary circular one that's in Spain or wherever that is. It's but this is, you know, intimidating steel and glass structure, that is just so out of character for the rest of the city. But as far as being inside the building, we went afterwards, after it was all people that were on site. And then after the talk, there was a little reception out in the hallway. And that was all, nobody bothered us. And then we went upstairs to do some interviews. And there was at the interview area with all the cameras, the media area, with the good lighting and all of that, There was another group, and I don't know who exactly they were, Renew Europe or something like this, I think is what it said, and they had a European Union flag with the stars. But instead of it being solid blue, that kind of deep blue that they use, it was rainbow. I think the stars might have not been in a circle, but might have been in a heart or something silly. So I asked them, and so obviously these people are not my people, so I asked them, I said, I love your flag, can I borrow it for a picture? And they were quite accommodating and they had a friendly chat with me and they don't know my views, but they were polite and professional as one would expect in a building of that sort. So I didn't find it's, I find more hostility going into American government buildings from Democrats here in the US than I experienced in the EU. But that might've just been stroke of luck or something like that. Just before I move to the issues, how do you see it? Because as an American, there is a culture where there is a battle happening, and it is one side against the other. When you look at Europe, it's much more one-sided than it is in the US. In the US, we look across the water and see the battle amongst the side of truth as being positive, strong, having arguments and holding the line, where in Europe, even the good countries have been succumbed into that EU of hating themselves and of rewriting history and all of that. How do you see that as an American? Well, I'll point out first, because I do agree with you generally, not the Flemish, the Flemish do not have that attitude. For certain and I found that I was spending quite a bit of time with it with Flemish men and women and some of the Italians do not have that attitude and they were very nice to spend time with, even a few Germans would they're very German, you know, everything must be according to the protocol, you know, very, I love Germans, but no, the fact is, what I see in Europe is that Europe is far more tipped to socialism, far more tipped to kind of this overarching, less accountable or even unaccountable governance. This bureaucracy that's beyond the reach of the people, and it knows better, and therefore, you know, it's going to deal with the people for them than we see here in America. But it's not nearly as woke and that was actually kind of the crux of this conference that they wanted to put together is yes, yes, we know we're very socialist and we know we're very far down that road, but whatever's happening in the Anglosphere, so the UK is actually heavily included in this, it's a very different animal than continental Europe, is very crazy. It's properly almost insane. There was no confusion that I ran into among virtually anybody, about what a man and a woman for example, and in the European context. But the idea that the taxpayer money would just be wasted on everything that they want to do is, you know, just kind of taken for granted. It's just something they say, of course, this is how things work. Of course, the taxes will be crazy. Of course, we'll waste money on flying a stupid American over here and giving him lots of beer or something like this, you know, to show him a good time in Belgium. So it's a very different attitude. Europe is very dangerously tipped toward favourability toward socialism, but it's still repelling, and that was really again the crux of the conference, it's still repelling the very almost antinomian, insane, woke kind of, whether it's race, race politics is actually the most relevant. The sex and gender politics, people are a little bit naturally repellent to that still, but I don't think that that can last if they open the doors. So my goal was to warn Europe, like, yeah, you guys are already pretty well screwed up with socialism and maybe, you know, talking to the Flemish, maybe you can turn some of this around or do something with it in the future, but you do not know your danger if you think that you can kind of just not be proactive in keeping the woke ideology out. Yeah. You end, I don't know if it was actually the end or in the middle, telling them that according to Marx, socialism was not economic but religious in essence. Do you want to just kind of unpack that and is that why we are having this difficulty because it is religious in nature? Well Marx made it, he tried to make it look very much like it was economic. But if you read his earlier works, which sort of set the foundation and you catch the flavour of it throughout his as later works, Marx was very invested in this idea of understanding the world and man at a fundamental level. What is man? Who is man? And to answer these deep fundamental questions, and what does it require of man to do this? And so I actually think that he's more of a theologian in a kind of an anti-theology way. He's casting down God and replacing God with not man, but man enlightened to the secret truth of reality, which is that man is a social animal, a perfectly social being that lives not for himself but for the species when he's properly awakened to who he is. My contention is that if you take that as a fundamental substrate so that then it separates the world into the people who have access to power and the people who do not have access to power, then that they're intrinsically in conflict so that the underclass has to to awaken to its nature's true historical agents of change and seize the means of production, that the means of production are, in a sense, fungible. You can change them out. But the idea is that what are you producing? And everybody thinks it's, oh, it's economics. You're producing in the factory with goods and services. You're producing in the field with food and agricultural goods, and that's the hammer and the sickle, obviously. But no, you're producing man. You're producing man as who he's meant to be, which that's a fundamentally theological project, not a fundamentally economic project. And Marx believed that economic conditions to determine who man is. But if you were to say, well, it doesn't work, obviously in Britain and obviously in the United States and in Canada, economic conditions were not successful at agitating people into the historical class consciousness as change agents of history. But if you say that race or sex or gender or sexuality or whatever, those are actually the determinants. When you have material comfort. When you have, as some of the Marxists in the 20th century put it, an advanced capitalism that delivers the goods and allows people to build a good life, you are not going to get them on economic conditions. Economic conditions are not determinant of who they are. They are, but on a deeper level that they don't perceive. This is the thesis of Marcuse's one-dimensional man. You've been made one-dimensional. You can't even perceive the fact that economic conditions are relevant to your life. So instead, you have to come where it matters, which is in personal identity. If you're comfortable, where do you turn? You turn to yourself and you think about your identity and who you are in the world. And so identity politics became the weapon that allowed to subdue the West. So if you take out economic conditions as the producer of man, where the means of production have to be seized and you put in cultural issues around race or what it means to be a certain sexuality or what it means to be man or woman in terms of sex itself and gender, then you can just kind of get these other dimensions, whether it's critical race theory or queer theory or feminism as a kind of a Marxist flavour of feminism or within what they call critical pedagogy in education. It's who gets to be a knower and who doesn't. So being considered knowledgeable becomes a form of social property that has to be challenged by the people who are excluded from it by the existing knowing system. Listen to the way the woke talk. It's all about other ways of knowing and knowing systems and all of this. That's where this comes from. But it's the same fundamental architecture. It's, you have this theology of man, or maybe I think the technical word is an Anthroposophist, I can't even say it, anthrosophist, something. Anthro for man, sophi for, you know, sophistry. Sophistry of mankind. Somebody else can say it for me. I can write it. Type it out on the screen for you, but it's technically that, but you have this theology that has at its heart the idea that man is producing himself by some mechanism, and that mechanism can be seized by the underclass of its dynamic and taken over to transform what man and society is. And every one of their theories just, once you understand it that way, every one of their theories just falls out. So you can start making very keen guesses on what's going to happen as this progresses and develops. Here's one, I think I mentioned this in the EU, and I think it's very pertinent for the both European but also the UK context. So if you'll forgive me, just for simplicity, I'm going to consider the UK part of Europe. I know, we can't do that, but I don't want to have to say UK and Europe over and over again. So the broadly European, maybe I'll use broadly European context, that side of the Atlantic context, what you actually have, you guys live in, there is actually a text you can read. If you want to figure out what's happening in Europe, you read Douglas Murray's, The Strange Death of Europe. There is a single text, it's not that long, that you can read to fully understand whose Europe you live in, and it's John Paul Sartre's Europe. He wrote the foreword to Franz Fanon's Wretched of the Earth, so you're not going to go find one of Sartre's books. You're going to go get Wretched of the Earth, which is by Franz Fanon, who was a post-colonialist in the 50s and 60s in France. You're going to go get his book. And then he is from, I always get it wrong, Martinique. He's from Martinique. And so he was in this kind of colonized condition, but also a French psycho analyst. And so that forward though has a very important part. The book is all about, the colonial condition. So who's a native and who's a settler. And now you have that same dynamic, that same mentality, the same exact structure of how it creates who you are as a person. And Fanon argues that violence is the only way to overcome the colonized condition. And Sartre writes in the foreword to this that Europe, he has a letter to Europe, and he's like, Europe, you better listen. The payment for colonization is coming. And this is in the 60s. What you need to do, early 60s, you need to do is you need to decide, are they gonna get it by violence or are you going to propitiate yourself and give it away and hope that the violence doesn't come? And he urges Europe to start giving away their society to their former colonies. When they come and make a claim on your society, give it to them. Maybe they won't be violent. Maybe they'll spare you. So in the kind of very Trumpian, I see a Trump hat behind you, so very Trumpian kind of slang language of the 2020s, go ahead Europe and cuck yourself before the people who you previously colonized, give your societies away to them or else there'll be blood, is the message. And that is literally the message that Europe adopted. So while you haven't in Europe broadly construed, although the UK has taken up with quite a bit of woke. Scotland is, in Ireland or Scotland especially, is particularly bad. You guys have taken up quite a lot of this, but the element of the broad woke pantheon of powered gods or whatever that really strikes hardest is this post-colonial status, which has allowed you or made it so that not only have you guys opened your borders utterly, but that the entire social welfare state that you guys have built up around your socialist sensibilities pours into this yawning black hole of need. And the reason is discoverable in a French existentialist Marxists wailing about a post-colonialist saying that there must be blood to pay for colonization, which is a very obviously you're not allowed to even say these things, but a very one-sided understanding of, the impacts of colonialism. Yes, bad, but also you're not even allowed to mention that yes, good, too. It was a mixed bag brought through brutality and much injustice for certain, but at the same time time. Ethiopia famously is the least or the only completely uncolonized, if I remember right, country in that area of Africa. And they're also the ones that have been struggling the most and the most backwards in many regards for so long. They were the Somalia and Ethiopia where when I grew up as a kid, it was, you know, the starving kids in Ethiopia, eat your peas because the starving kids in Ethiopia don't have any, you know, they were the, they the poster child of backwards and broken. Maybe that was a meme that's not true, I don't know, anyway, Europe has that on its plate, and I think that's comprehensible. I actually think the strange death of Europe is utterly comprehensible out of the foreword that, Sartre wrote. If you read any of Sartre, who the hell wants to live in his world? What a nightmare. Well, you do, and what a nightmare. Tell us, because you mentioned colonialism, that's one of the battle lines, the critical race theory is one of the battle lines, you talked about that and how that fits under socialism. I know it was last year you published Race Marxism, the truth about critical race theory and people can get that. The links will be in the description for them to get hold of that and to go deeper into it. But how does critical race theory fit under the umbrella of socialism or Marxism? Well, it's a redistribution of cultural capital that ties into actually redistributing material capital. So the idea is that there's this form of cultural property that white people erected for themselves during the colonial eras, particularly to justify colonialism and to justify slavery in the 17th century, primarily 16th and 17th centuries, going some into the 18th century. And falling apart in the 19th century. So this idea of whiteness as a cult form of cultural property that generates white supremacy and racial superiority and even racial identification was created by white people to enshrine their own power and to impose, racial identity and inferiority, social and cultural and even economic inferiority on others. So-called people of colour, but particularly blacks and critical race theory builds out completely from this. And the goal then is to seize the means of cultural production around the ideas of what it means to be a member of a certain race. And it's actually a very interesting theory because it's still, unlike some of these other woke theories which seem just off in the air, it's got one foot very firmly still rooted in material reality. It's in a sense a lot more, not explicitly Marxist, but much more critical and materialist. And if you read their early writings, in fact, if you read virtually all of their writings through the 1990s, and I expect, so 70s through the 90s, and I expect we're gonna see another rash of this writing coming now, given what's happening in the United States Supreme Court. It's a very American theory, by the way. It doesn't really fit in other contexts, and Europeans have noticed, as have Brits. Like, we didn't do this, what are you talking about? But the fact is what it's really centered around is seizing the means of affirmative action, is what it's ultimately about. And I don't say that to be cheeky. If you read their books, affirmative action is brought up as a core and key issue hundreds of times. It's not mentioned kind of tangentially here or there, it is a central issue that comes up again and again. And their goal is that they're seeing affirmative action gaining public disfavour through the, say, the 80s. They see, you know, the Supreme Court starting to say, well, maybe it needs a time limit. And they explicitly say, no, it doesn't need a time limit. Not only do we need to maintain it, we need to expand it. It needs to be bigger and more and more and more. So it's like it's very materialistic, seize the means of opportunity redistribution, I guess, in material resources. This is where the reparations conversations come in. And so it takes the entire architecture of literally of Marxism, infuses it with the later critical theory, and then recentres it in race. And in fact, you can find authors like Gloria Ladson Billings is a famous critical race theorist. In the 90s, she writes a paper called Toward a Critical Race Theory of Education. And what she says is in that paper, and I can't quote it from memory anymore, I used to do it a lot, but she says that, the point of critical race theory is to make race the central variable for understanding all inequality. So is where a classical Marxist would say that access to capital is the central concern that determines all inequality, and that's the production of man for critical race theorists, is that race actually supersedes that. And there's a wonderful book explaining all this that I thought was extremely clarifying and elucidating. It's one of the better books that I've read. It's by a former philosopher of race. I've been told I'm not allowed to call him a critical race theorist, technically. His name's Charles Mills, very famous guy. He wrote a book called The Racial Contract, which takes Rousseau's social contract and turns it into a racial phenomenon. But he also wrote a book called From Class to Race, where he explains how he moved from being a classical Marxist to a critical race philosopher. And he argues that he became convinced that at least in the American context, when we understand what Marx was really saying, what he really meant by ideology, what he really meant by social structures, superstructure, infrastructure, the base, and how they interact to create a structure of society, that race is by far the more relevant variable in American society, in American history. So he moves from, it's a book about his own philosophical journey, From Class to Race. And it's the title of the book, From Class to Race, by Charles Mills. It's a staggeringly interesting book. The first chapter was so eye-opening to understand Marx. It's one of the top three most important things I've read to understand Marx. And he's got a very heterodox view, according to Marxist standards. So people criticize my view of Marx, as I've largely derived it from Charles Mills, who's a Marxist, just a fairly heterodox one. He's late Charles Mills to be clear. I don't know if I mentioned he died a few years ago. But that's, in a nutshell, what critical race theory is. Rather than capital being the special form of private property that basically appropriates every deterministic thing in society, including who you are as a person, race becomes, whiteness in fact, becomes the central piece of private property. This is based off of a paper explicitly called Whiteness as Property, written by Cheryl Harris, a famous critical race theorist, in 1993. I think, they're always in really big ones, I think that one's Harvard Law Review. It might be Cornell Law Review. I have to always kind of look up and check where it was published, but it's one of these very big universities law review. And it's a very, it's like 93 pages. It's a very long article arguing that whiteness functions in parallel to the way that Marx lays out capital as a form of bourgeois private property. She even uses the phrase bourgeois property a few times in the paper, that the white people have set themselves up as a racial bourgeoisie and everything just kind of follows from there. And so critical race theory becomes this, that's why I titled the book Race Marxism, as a matter of fact, this Marxist theory of race. It latches onto that post-colonial, just for you broadly UK, European context folks, it latches onto that because there are often racial components to colonialism. I mean, if you've colonized Africa, most of the people you've colonized happen to be black. If you've colonized Asia, most of the people you've colonized happen to be Asian. So you can understand why they would attach these arguments about whiteness and race back through, and that's kind of the back door there in the UK-European context, is that they're using the colonial context and then saying, well, the real reason for all this was racial, where it's not, it's straight up, it's directly, openly, unabashedly, historically, imperial. It's the British empire was proudly an empire. The Spanish empire was proudly an empire. You know, their goal up until World War II, I think every European country threw on its hat to try to conquer the world of its empire. And then finally we realized with nuclear weapons and machine guns and jet airplanes and things like that, carpet bombing, maybe that's not good anymore. Maybe military colonization is not a functional approach for a humanity that wants to survive, into the 21st century. Well, can I, then another battlefront, and you raised this so that you didn't really go into it in the speech, is queer theory. And I think that's where we have more of a battleground in Europe. Critical race theory seems to be less an issue, certainly in our education system, where it is queer theory, and of course, we're celebrating the holy month of pride this month. But tell us, how does that- How does that-  The power be upon us. And how does that fit under socialism queer theory? Yeah, well, it's the same model. So if we understand this concept that there's economic conditions blah blah blah and you get all of Marxism that falls out from the Marxist kind of axioms, and then you say well if we consider economic production to be fungible for racial production as a cultural property, then you get critical race theory Well, if we consider both of those again to be fungible and we pull out that and we say well there's a certain class in society that have designated themselves by virtue of their larger numbers by virtue of having been successful and put themselves in positions of power, but they've declared themselves normal. And other people outside of that are not normal, or they're abnormal, or they're aberrant, or they're perverts, or they're queer, queer against normal, and the kind of even old meaning of the word, then queer theory falls out in your lap. It's just that simple. But this is a very scary phenomenon, whereas critical race theory at its very bottom has, and Marxism both at their very bottom, have a blatant visible grift involved. We're going to seize the means of production. We're going to establish a permanent and stronger and increasing, accelerating affirmative action regime. These are very blatant grifts. We're going to take resources and power for ourselves as an identifiable group of people or whatever. With the queer theory, it's a very different thing. They're looking at the cultural production, it is largely sex, gender, and sexuality, but it can apply to anything. Fat studies emerged mostly in the UK, as it turns out. So did the study of ability, what's called the social model of disability, is from a a man named Michael Oliver, who was a Brit. I don't remember where, if he was London or where, but they actually use the same underlying architecture and engine as queer theory. So now instead of it being about sex or gender or sexuality, it's about your body weight, your health status, your ability status as a very awkward politically correct term we use to not say handicapped or whatever. Well, in America, is fatness now a designated characteristic in New York? I don't know how that's going to work, but yeah.  Yeah, that's right. Yeah, I've been I noticed in December that I had some fatness going on. So I, believe, get this I started eating less and moving more and the fatness started to go away. It's incredible  Revolutionary  Yeah, I know you guys use fake measurements like kilos or stones or whatever that nobody knows what they are, I think I lost like I'll do it in stones. I think I lost 1.6 stone If I'm making up numbers correctly, whatever that works out to is 28 pounds. Maybe you could get repatriations for the time you were over with at all. I don't know could be  I hope so but the idea with queer theory is anything that kind of the broad consensus of society considers normal is, illegitimately determined so that certain people get to have power. So what they're trying to do is seize the means of production of of normalcy, what people consider within the boundaries of normal or normative or even healthy or good behaviour, presentation, being, society. And that's very dangerous because unlike the other ones, see, critical race theory has to at the end of the day maintain its grift, right? Marxism at the end of the day has to maintain its grift. Queer theory, the second is let's say that they get LGBT or just LGB, they get gay acceptance, gay marriage, gay equality, gay everything, full civil rights movement that succeeds. I actually think that that's separate, by the way, the civil rights movement was more of a broadly liberal phenomenon, and I think it was separate from this very radical phenomenon. And there's a much historical and theoretical reason to accept that I know what I'm talking about with that claim, but you get broad LGBT acceptance in society, full equality in society, etc., and that becomes a new norm. Immediately you have to attack the new norm, and they actually have names for this. They have words. Homo-normativity. You've heard of heteronormativity that has to be combated. Homo-normativity has to be combated, and homo-normativity means the the broad acceptance of homosexual people in society, that's a problem because it actually prevents them from being radicalizable. Anything that would cause somebody to become a stable functioning member of society within the boundaries of normal has to be attacked. So every inch of ground queer theory takes, it has to turn around and wage war on its previous success to take it even further. They have to constantly, they call it queering. They have to constantly say, well, if you actually look at the people who designated that they're normal, a lot of them are perverts and private. So are they really normal? Or are they just repressed and have to keep their perversion in the closet? And that's just like other people being in the closet and they blur out all these contexts. But it's a war against normalcy. It's a war against norms. It's a war against decency and expectations of decency. It's also a war against any boundaries. The boundaries, you could say that, maybe it's artificial, the boundaries between heterosexual versus homosexual. But at some point, we're not talking about artificial boundaries, the paedophilia, bestiality, these kinds of very perverse things. The boundaries between what in the slang terms get called vanilla and kink. There's some kind of boundary. They say that these things are all actually, there is no boundary. There's no meaningful boundary and their goal is to dissolve those. So what ultimately happens is, queer theory is like a universal solvent. It's an acid that will dissolve anything. And anything that you try to put as a container around it, it necessarily has to dissolve that too. They even have, I thought there was just one, I looked it up, There are many papers that have some variation of queering queer theory as their title in their queer literature, Because queer theory itself had become too normative. So they have to queer that they have to make it even weirder less normative, and so it's uh it's socialist though in the sense that it's trying to seize the means of production and redistribute shares of social acceptance and opportunity, according to whether or not you're considered normal. Phrases like bring your whole self to work are very queer. Like, no, do not bring it. Leave most of yourself at home, as a matter of fact, is actually what we call professionalism. And that they would say that that's restrictive of people who say want to wear fetish gear to the office, kind of like we have in our White House happening right now. Kind of very visibly what we have. There's military officials wearing literally pup fetish, we had this bizarre character in charge of our nuclear waste and other things who was stealing women's clothing from airports and he's been arrested now three times for this. And it turns out he's a member of this troop that's now controversially the Sisters of Perpetual Indulgence in Los Angeles that is doing the very antinomian religious provocation at Dodger Stadium that's all in the news. He's not a current member, he was a former member Sam Brinton is this character's name, you know, bald, shiny head, looks like an alien, has a moustache dressed in a fabulous gown he stole from some woman of colour immigrant who built it, that you know herself. Very bizarre, but queer theory is well, who's this? There's an old sketch on Saturday Night Live. I encourage people to look this up It's it's the character's name is sex ed. So it's sex ed Vincent. His name is Ed Vincent. He's a sex educator Everybody should look this up This is the perfect expression of queer theory and actually post-modernism where he's describing very bizarre fetishes as a joke, right? It's very funny and he's obviously very nerdy weird guy, but then it's his tagline is, is that weird? well who's to say, and he's teaching like a class, is that weird? and everybody says like who's to say, that's the ultimate idea of queer theories is that outside of the boundaries of normal? Well who gets to say that obviously people who set themselves up that way so we're gonna redistribute who has the power to determine what is and is not normal including drag queens in front of children and you know, provocative displays pride parades as a parade for for civil rights or even to celebrate the fact that for many years homosexuals were very oppressed in society, often viciously oppressed in society a pride parade that would just march and you know wave flags or whatever for a day, as it used to be would be one thing. This isn't what happens at all this thing is this crazy celebration that sprawls now across not just a month with a season. The entire public square turns into a rainbow for for upwards of 60 days and beyond. It's you know, there are fetishists running around enticing children and doing crazy things. It's really turned into something like a much grosser version of carnival, and it's, their fundamental view is well, is that out of bounds? Well, it's illegitimate if anybody but us decide, every individual should get to decide for themselves what's publicly out of bounds. So this is, literally like it to some very Jordan Peterson issues. It's the chaos monster right or the chaos dragon It's Tiamat being released on society that will ultimately tear it apart. Just to finish off, your latest book published in December was an education, The Marxification of Education, Paolo Ferrer's critical Marxism and the Theft of Education. We have no time to go into the topic at all, it is there, links are all there for the viewers and listeners, but could I just ask you as we finish, why you wanted to write a book specifically on education. Well I got sucked into it. I was gonna, I knew it was important and nobody was covering what's called Critical Pedagogy, the Critical Theory of Education. So I read a couple of books on it, got a little informed. I thought I would do a flyby, and just, you know, a reconnaissance flyby, give some people some pictures. And it turns out it was like trying to do a flyby of Jupiter, I just got sucked into the gravity and stuck. It's just a huge universe, and it's so complicated. But I wrote the book particularly, I call it, you know, The Theft of Education, because I kept encountering parents who were saying, they're telling me they're not doing this in our school, but I know they're doing it in our school, I experience it with my children. What's going on? And so I had read enough to understand the magic trick, how they've stolen education, what the mechanism is. And it actually is the same trick I've described. We don't have to go into the nitty gritties, but they've set up who gets to be constituted as a knower. Who does society recognize as a knowledgeable person versus somebody who's recognized as ignorant or outside of that. And they've created a Marxist seize the means of production program, where Paolo Ferrari did out of that. And then he created a mechanism in education where you use the academic material as an excuse to have political conversations. So that's how they do it. They don't technically teach critical race theory. They show a math problem and use it as an excuse to have a discussion about racial injustice and do this over and over and over again. Informed by critical race theory would be more accurate than teaching critical race theory. And so I wanted to pull back the veil on how that happens and what's really going on and that this is actually a cult brainwashing program. And the book has been very helpful to parents across at least the United States in that regard. It's being translated into Portuguese now, so we'll see what happens with that. Well, James, I appreciate you coming on. The issue of woke is, I think, the issue in whether society and cultures will survive or collapse, how you respond to them. So I appreciate you coming on and sharing your insights on those. Yeah, well, I'm very glad to talk to you, very glad to get to spread the word. I think the European context has an interesting opportunity. UK is a little bit harder. You've already taken in a lot. But Europe has actually a chance, the ID group being that we mentioned before, being a great bulwark to stand up to this particular, very toxic aspect that will, as you can see, and whether it's the UK or Australia or Canada or the United States, that will rip a society apart if you let it in. Yeah, we're seeing that happen. And you mentioned in Brussels, their issue is immigration. 30% Islamic.  That clash between separate ideas of what culture should be and what freedom should be is why I would never want to live in Brussels. So, sorry.  Yeah. Well, I'll tell you the truth just quickly that this whole, if we look at Marx as a theologian philosopher-ish kind of character, A lot of his model, he says he inverted it, but he derived it from Georg Hegel preceding him. And Hegel's belief, and Marx definitely adopted this part, was that history is this inexorable force, almost like a deity itself that has a trajectory and a purpose and a defined endpoint. And the key part is that it moves through conflict. And if you understand nothing else about everything we've just talked about, that the people that think this way, that have adopted this worldview, understand that they move history to a desired endpoint through generating conflict. You don't have to get into the granular details of how until later. You can understand many of these decisions. Why are you pulling in 30% of your population now is going to be a different religion with a different culture, and then you take tremendous care of them and inflame these tensions across the divide and cause these conflicts, because conflict moves history. In other words, truly their view, religiously speaking for Hegel explicitly, is that the conflict working itself out through history actually finishes or actualizes God. So God doesn't become God until the conflicts have all played out, so they have to generate the conflicts to create the finalized deity, at which point everything will be perfect at the so-called end of history with the people that live in it called the last man.  Yeah. Well, we'll finish, James. The viewers and listeners @ConceptualJames on GETTR, Gab, Truth, Minds, wherever your preferred social media platform is, you'll find James on it, and of course newdiscourses.com. So thank you so much once again for your time, James.  Yeah, thank you.

This great conversation on Indigeneity is from a couple of years ago and it just keeps being relevant. Being Indigenous is an analytic, not an identity. We need to talk about that. Patty (00:00:01):You're listening to medicine for the resistancePatty (00:00:04):Troy was so smart last time, and this could only be better with Joy here. Joy: God we're in trouble. Hey, it will be a smart show. Kerry: (00:00:20):Couldn't be more perfect. Joy! Oh yeah. Patty (00:00:24): Just so much happening, right? Like this has been bonkers in Native Twitter.Joy: Oh, I know. I don't either. Patty: Because we had the list right? Where everybody was kind of losing their mind about the list and then some anti-Blackness that was happening as a result of the list.And then, you know, and then kind of, I saw what was trending was seven days of fighting in Palestine and I'm like, no, that's, let's talk about seven consecutive days. Kerry: It's been like, what, how many, how many hundreds, you know, almost a hundred years we're coming up to now?- like stop it!  Patty: And then we're talking about global indigeneity, right? That being Indigenous is more than just living here in North America, which is something that, you know, I've kind of been unpacking for myself over the last year.  Then there are conversations happening, you know, who is Indigenous, in Palestine and the Levant area.Patty (00:01:37):Um, and then what claims does that give them to land? You know, and what, you know, what claims does that give them? Um, and do we rest our claims on land solely to being Indigenous? I mean, even here, it's all migrations, right? The Anishinaabe started and then we moved east and then we came back and there are tribes that exist now that didn't exist then.  You know- like the Metis, right? They didn't exist at the time of contact and yet there are distinct Indigenous people and what's there. So all of these conversations are so complicated.And then into the midst of these complicated, you know, difficult conversations, of course, rides Daniel Heath Justice's voice of reason and recognition into these conversations. So I can't think of two people that I would rather have this conversation with, for Kerry and me to have this conversation with, than with Troy and Joy.Troy: (00:02:51):Exciting to be back and, uh, and to meet, to meet Joy online, at least.Joy (00:03:00):Yeah, it's my pleasure. I remember watching you, um, I guess a couple of months ago when you're on and I'm like, oh my gosh, this is like, just totally blown my mind. And I said it to Patty and she's like, yes, let's do a show. I'm like, yes, let's do it. Let's figure this out because yeah, it's a lot!Kerry (00:03:21):I agree. There's so much complexity. We're talking about Palestine and we're talking about these roots; where do we put roots down? What is Indigeneity? What are all of these spaces? I was thinking about Burma or AKA Myanmar.And that brave stance that young woman-I'm not sure if you guys heard about it- at the Miss Universe pageant, held up a sign saying, ‘Pray For Us.' We are being persecuted or we're being killed, I think the message said.  Once again, it made me think about how precarious, you know, our spaces are, how the colonial system has this rinse and repeat way of creating, um, the same kinds of spaces.These genocides that are created all the waves through, um, the way of being. I was thinking about China and the Uyghur tribes, the Muslim Islamic based tribes that are being,  ‘rehabilitated' we have no idea to the scope and scale.Kerry (00:04:38):I have been fascinated recently with North Korea.  Just the very existence and structure of how North Korea even exists in this realm.  All of these pieces led me back to this idea that the reality, maybe I'm posing a question for all of us. Where do we begin? When we think about breaking this question down, you know, um, the right to be forced off of our lands, this space of, of the massacre, that seems to be such an integral part of the bloodletting. That's such an important, integral part of why we take over the land. And then finally, how the resources, because I noticed that we touch certain places, you know, we protest about certain places, more so than others. because resources are advantageous to more so than for some of the colonial structures that exist? And it makes it advantageous for us to take a moment's movement in those spaces versus others. I just, I've been very sad this week. I had to step away because of all of it.  As you mentioned, there's been so much!I'm just going to breathe now….. (laughter)Troy  (00:06:06):I don't even know where one can start. We have you have to start, I guess, where we are. As you pointed out, what's going on in Palestine has been going on, you know, it's 73 years since the Nakba stuff started and it's been going on since then,  although the roots go back even further than that. So, you know we can't that didn't just start this week and we didn't just start relating to colonialism this week, the four of us. And, uh, we didn't just start relating to genocide and racism either this week. So I think we're all situated in ways that give us insights into these topics, but also blind each of them in different ways too. So it's good to know.  When I was a kid, my dad got a job in Beirut in Lebanon, and we were there before the civil war and our house was just, just up the hill from the Palestinian Palestinian refugee camps.Troy(00:06:54):  So it was a lot of the kids I played with before that were there before I started school. And then I did first grade in Beirut. Some of the kids I played with were from the refugee camp. Then later when we came to this country and just the blatantly anti-Palestinian bias of the media was a real shock because you know, these are people who were kicked out of their homes because somebody else wanted it. And, uh, and of course, Lebanon wasn't doing a great job of taking care of them either. It was, you know, that was a big shame was that all these refugees are treated, treated so poorly in the, in the countries that took that they, that they went to.Troy (00:07:30):But you know, those little kids are my age- they're in their fifties now, and they've got kids and maybe grandkids and there are their generations that have been born in exile. And, uh, meanwhile, now we have this thing going on in Israel itself, where Arab Israelis are being targeted by Jewish Israelis and some vice versa too. It's just street fighting between us. We're not even talking about Palestinians, we're talking about different groups of Israeli citizens based on their ethnicity and their religion. Yeah, it's interesting.Joy (00:08:06):Cause I  live on social media and so just watching the discussions going on on Twitter. And it's interesting to see a lot of the activists for Palestine, which is great, but they kind of like, I've seen some memes where it's like, oh, just give you know, Canada, this part of Israel, this part of Canada or the US I'm just like, I'm like, okay, friends, no, we're not going to be doing this. Right. Because we're talking about colonization, but I'm surprised by how little, a lot of the activists understand that they're currently living in occupied states. Like, I'm just like, wow, like really like Canada, US you know, I'm, I've been quiet about for most of the weeks. I'm just like, okay, you know what? I'm just going to let people have their space, but I'm like, come on.Joy (00:08:54):Like, you know, like, and I'm watching like Black and Indigenous Twitter, we're just kind of saying, yup, that's the playbook. There's the playbook check, check, check, check. And we're like, we know this, we've been through this, we've done this, you know, for, you know, 500 years on this continent. Right. And so, and in many places much longer. And so I'm like, okay, let's, you know, I'm finally, I said something I'm like, okay, you know what? We need to kind of understand that this is a global issue. And that, you know, we are still currently occupants working in occupied states as it is, and sort of state of Canada, the state of us, right. Mexico, you know, and as you see, like, you know, with the countries that are supporting Israel, you know, a lot of them have like a huge long, giant history of, you know, occupation and colonialism and genocide behind them.Joy (00:09:42):And it's just like this isn't a surprise folks. And so, I mean, but it's good because I've had a lot of great conversations with people who did not know this. And so I'm kinda like, okay, let's educate, I'm kind of prickly about it, but I'm gonna, you know, do this in good faith. And so, and I mean, it's just been, you know, like Patty said a week because, you know, I'm coming off a week of serious anti-Black racism within Indigenous communities as is too. So it's like, okay, that's, what's up now. Right. It's a new type of, you know, I don't know, uh, fall out of hatred, fall out of genocide, fall out of colonialism. It's just like, okay. And yeah, which way is it going to, you know, smack us in the head this week? It just kind of feels like that. I'm just like waiting for what's going to happen next week is going to be something else. So it's been a yeah. Interesting two weeks, I guess. Patty (00:10:38):Well: I think some of it is that we don't have a solid understanding of what Indigenous means say, particularly in Canada because of the way we use the word. Um, you know, uh, yeah, we, we just, we don't have a really solid understanding of it. So that's where I'm gonna kind of punt over to Troy. So, you know, if you could kind of give us that global, you know, that because not everybody also thinks of themselves as Indigenous, right? Like not all countries have that same kind of history where they would have a settler Indigenous kind of binary. I hate binaries, but, you know, because they're, they're never, they're never that clear and distinct, but if maybe you could kind of help us out so that we're at least working from the same understanding, at least in this conversation.Troy (00:11:24):I mean, but the thing is I hate to jump in and say, this is what Indigenous means, because, because Indigenous is a contested term and it's, it's, it's used differently in different places, geographically, but also in different contexts. And, uh, um, you know, I guess, I guess what I got some, some attention for on Twitter a few months back was basically for, for putting up other people's ideas, who I, that I teach in the classroom about, you know, Indigeneity isn't is not an identity, it's analytic. And it has to do with our relationship to land our relationship to settler-colonial states. And that our identities are, you know, in my case, I mean, in other cases, other Indigenous nations and cultures, uh that's. And so we have, you know, Indigenous, there are 5,000 Indigenous languages in the world. Um, if each of those is a different cultural group, then we're dealing with a lot of diversity. 90% of human diversity is Indigenous.Troy (00:12:18):So it's hard to say any one thing about all Indigenous people are this or do this because it was less, we've got most of the world's cultures and, and, and get then as, as, as, as Daniel Heath justice was, was reminding us on Twitter, uh, you pointed it out Patty to me today. And it was, it was worth looking at again, is that it's not just a political definition either because our relationship to the land is because it's everything. It's not just, it's not just political, at least for, for many of us, it's not. And, uh, for many of our cultures, we derive our very personhood, our peoplehood, our, or you know, our spiritual identity is all connected to, to, to land and water. So, yeah, I mean, what, what, what Indigenous is Canada from a double outsider in the US I'm not Indigenous to the US but I've lived here for a long time.Troy (00:13:03):And I, I kind of, I kind of am like another settler in the US in the sense that I've been here for much of my life, whereas Canada is, is, is a place I observed from the outside. But it seems like in both the United States and in Canada, Indigenous is often used primarily domestically to refer to groups that are Indigenous within the borders of the Canadian settler state or the US settler state. Because, there are so many different groups and, and what other, you know, what terms is, what have, we can say native American or Aboriginal or first nation. So rather than just listing all the, all the many hundreds of nations, people might use that term, but then, you know, there's, there are Indigenous peoples in all over the Pacific and in much of Asia and in much of Africa and even, even a few places in Europe.Troy (00:13:47):And it has to do with this colonial relationship where we about the Sam. We have a really deep connection to Sápmi, our land and water. That is which we, you know, our, in our, our way of viewing it, it's animated. We ask permission from the water.  When we take water or do we ask permission from a place of a piece of land before we build a house there. The settler states, Norway, Sweden, Finland, and Russia came in, came in in recent time, historically, you know, within the last 500 years came in and extended their borders through our land and claimed it as theirs. And then there was all the boarding schools and all that stuff.  Those are similar histories, uh, because there's sort of a similar playbook that comes from, that comes from a certain way of looking at the world.Troy(00:14:37):That land is something that isn't a dead object that we can just buy and sell and parcel up and own. Coupled with the idea that with the will to take that land from other people. People who are first nations of Canada, the US and Australia, New Zealand have experienced that. Indigenous Northern Japan, I've experienced that it's, I wouldn't say that the, I knew and all the many different, uh, Aboriginal nations in Australia and the Maori of New Zealand and all the Canadian first nations, and then the new it to the Métis and all the native Americans and Alaska natives and, and, uh, Kanaka Maoli in the US are all the same. We're not, we're so radically different from each other in so many ways, but we share this, we share this, the important art, a similar way of relating to our land and water.Kerry (00:15:23):That brings up for me a question when, you know, first of all, Troy, you're always so brilliant. And when you put it out there in the way that you just did, I'm like, wow, it's a vast, vast space! And then when you put the number on it at 90%, I went that's everybody pretty much, you know? Um, but what also comes to mind then is, is the word indigeneity serving us or Indigenous serving us and, and this, um, and the movements that all of us as a whole, as, as you know, a group like, just does it, it's served to be using this word in particular and then leaving it to be open to interpretation or not? Patty: Traces of History, by Patrick Wolfe, because he looks at the way race is constructed differently in different places, right?  It is like when we talked with your friend Marina about how Blackness is constructed in Brazil. and how it works in North  America and how it works in different places because it all works.Patty:(00:16:37):It works differently but for the same purpose. So, you know, and I think indigeneity, it works differently in different places, but for the same purpose, it works, you know, colonialism works to sever us from the land to sever us from each other, you know, to sever our relationships. I'm just writing, you know, it was just writing a bit about, you know, the Cree understandings of kinship networks and how many mothers, you had one that's tied up in the language, right? Like your, your mother's sisters are also your mothers and then your father's brothers are also your fathers. And then their spouses are also your mothers and fathers. Cause if they're married to your father, then that, you know, like these kinds of intricate webs of relationships and those things all get severed, you know, and our connection to land because, you know, the colonial powers are very mobile.Patty (00:17:26):They're moving around all over the place. So they're moving us around all over the place. And then it's like, I'm reading this book right now that Kerry had recommended, um, Lose Your Mother, um, about, you know, she had heard that the author's trip home to Ghana and, and, and how heartbreaking it was because you go looking a for home and realizing that that's not home. And I just finished Hood Feminism by Mikki  Kendall. And she's talking about real, you know, having to come to terms with her seeds may have been, you know, left Africa, but her roots are here this is home. So then that's easier than thinking about being Indigenous and diaspora not having that same connection to land, but having that kind of fraught relationship with colonialism, I don't know. And I'm thinking too about the ways that we do find even, you know, tomorrow night, we're going to be talking about refusing patriarchy, because everything exists in opposition to colonialism, right?Patty (00:18:26):Like indigeneity to a certain degree. We weren't Indigenous before the colonists got here. I was Ojibway. Joy's ancestors were Lakota, Troy's were Sàmi. Like, you know, like we were ourselves, we didn't have this collective identity that placed us in opposition to another collective identity. We were ourselves. And if you were our enemies, chances were we called you a little snake. That seems to be what we call everybody. So whatever identity, it's like, you know, identities, you know, existing in counterpoint to a binary that just doesn't work. It doesn't work for anybody. And so people have to keep, but that doesn't fit. I just keep thinking about how we keep identifying ourselves in opposition to something. I don't know that that serves us, but I don't know what the alternative is because we do need some things, some kind of coherent way of thinking about ourselves in opposition. And I think that's okay to exist in opposition to something that should be imposed. It's so intense.Kerry (00:19:29):lt really does. Patty. I know for me, in particular, it's so interesting how some of the ways that you and I, outside of this space, how some of these very similar thoughts, um, I, I've almost been having the same kind of process going on in my own mind about how do I relate to my being this as a woman of diaspora you know, a Black woman that has been just kind of left here or plumped there, the point here, I guess, I don't know. Um, and how that interrelates to my, being this, to being whole, and also relating it back to the colonial space that I have had to adjust to in my thinking, um, I've been doing a lot of study recently on a man named Kevin Samuel's. And he's been, uh, approaching this topic from what we would have considered a 'Menenist' standpoint, but there were some arguable facts in the way that he was breaking some things down that has caused me to have to question how I stand in my feminist.Kerry (00:20:52):Because I kind of consider myself a bit of a feminist in my feminist stance and how this itself has become a way that we have created diversion and division between ourselves as men and women, the idea of the masculine and the feminine, and then how that exists in the non-binary or binary space. Like, so what I'm, what I'm getting at is all of these different isms, all of these, these structures that have been created really feed into our way of being separated and with the separation, it allows the system to keep feeding itself. I almost feel like we have to start examining the liminal spaces that exist, trying to find the commonalities, but at least allow for our specialness, that individual part of who we are to stand. Because as you mentioned, Patty being Ojibwe versus being Cree I feel there's such beauty there, right? And like, I know that I believe that when we, when we just classify it under one thing, it, it helps, but it doesn't do that make sense? And I'm really just caught in that right now. Like I know that I've been trying to process that and do we need some radical acceptance that goes along with that understanding we are different and special. And that specialness is what makes us unique and rich and full in the space of our togetherness.Troy(00:22:39):This is, I love this conversation because just like last time as I'm sitting here listening to this, I can do so many ideas. This phenomenon that we have, whether it be as Indigenous people or as members of any of our Indigenous nations or as racialized other, or as women, or as LGBTQ or as whatever group or groups one belongs to, and then being treated as a member of that group. If I define myself as Indigenous, then I'm defining myself in opposition to colonization and I'm erasing all kinds of other important things. Defining oneself in opposition to patriarchy is opposing something, but we have to post these things. I think like you said, petty, and we can't, there's also a sense, a certain degree to which we can't, you can't help it. I mean, I was thinking of Franz Fanon and his essay on the fact of Blackness and when he was growing up in the Caribbean, he really didn't think of himself as Black.Troy(00:23:28):That was sort of an abstract, weird thing. He thought of himself as educated from the privileged classes and, and to a certain degree as French. And then he goes to Paris to study and he's walking down the street and this little, little girl was holding her mom's hand and points and says, look, a Black man. And, um, that's when he, you know, realizes that he can't escape. He is Black and he can't escape it because people won't let him escape. That's, that's not that he's always identified or interpreted as that. And if we're interpolated as, as women or as or as Indigenous, or as whatever, whatever groups we may, we may be identified as we can't just pretend that we're not. I mean, we can't. And so I think, like you said, petty, sometimes it's worth fighting. Um, I can tell, I go back to the story.Troy (00:24:18):I always liked to fall back on stories, but in my own existence, you know, my mom's white American, and she went over to Norway and married my dad and us, I was there for a time. And then there's been in the US for time and in the US you know, I grew up speaking both English and Norwegian. I speak English pretty much without an accent. I look white and I get a lot of white privilege in the US as long as I don't mind people not knowing anything about, my Indigenous culture. I have a much different situation than my Sàmi relatives and began to feel like maybe I shouldn't be calling myself a hundred percent Sàmi. And then I go back and experience vicious anti-Sammi racism directed at me. And there's nothing that secures you and your own.Troy (00:24:57):There's nothing that secured me and my Sàmi identity as much as being harassed for being Sàmi than being threatened physically. That just makes you I guess I am, because it's not fun. And I would rather not be in this position right now, you know? Um, and, and, uh, I think that's one of the reasons for these alliances, but they also are alliances Indigenous. These, these are, we're a bunch of different groups that have a common cause and can learn from each other and help each other have awesome glasses. I kind of noticed thatJoy(00:25:41):I was kinda thinking about like, you know, I'm like, this is the resistance like we're resistant. So cause I always liken it back to like, you know, some sort of weird um, you know, thing, but solidary, it's interesting, since we weave through this topic, I'm thinking about like, you know, indigeneity and land. And I saw a point, but, um, Carrington Christmas a few days ago. And so, and she mentioned that you know like not all Indigenous people are tied to land because many of us are in cities and urban centers. So what does that look like? And so when I saw, um, Daniel's, uh, tweet, you know, his chain, I was kinda like, I need to trouble that for a little bit because a bunch of us are removed from land and relations too, but at the same time, it's like, what does that relationship look like within cities?Joy (00:26:28):Um, so I just wanted to say that before I forgot that, what does solidarity look like? Oh my gosh. Um, I can't even think of one way it looks like, because again, like when we have like Indigenous, we talked about Indigenous as the overall say within North America and I that for sake of brevity, right? Like you have like, you know, Black Indigenous people, you have, like, I know a guy who's Cambodian and he's Indigenous. Right. And so it was like, what does that look like? How do we manage that? And these folks that I'm referring to are like, you know, Indigenous to North America. Right. And so it's like, so when I see discussions about like, um, what does, you know, kinship look like? What do relations look like? What does it mean to have a relationship to the land? It's like, what does that mean for a Black Indigenous person who didn't necessarily have that kind of a relationship for various reasons, whether it be slavery, whether it be, um, racism, right?Joy (00:27:25):Whether it is being chased off the land, you know, as say, some of my relatives were right. And so this is the thing. So it's like, how do we address solidarity when we don't even when we tend to think of Indigenous as like, you know, first nations, um, 18 in you, it's right. And just like one shape or form, you know, kind of brown veering towards the white sort of thing. Right. And so in Canada, at least. And so, and when we're far more likely to accept someone like Michelle Latimer, no questions asked, but then when I kind of stroll up and say, Hey, I'm Indigenous. Or like, Nah, you're not right. And so you're from Toronto and your hair is curly. It's not now, but that sort of thing. Right. And so solidarity, I mean, I can tell you, what does it look like based on the past couple of weeks, and I'm sure we'll get into that, but you know, it doesn't look like a list.Joy (00:28:19):It doesn't look like, you know, a supporting list who, you know, are largely Black Indigenous people or even run by people who are largely anti-Black. Right. And so, um, but yeah, it is a wide and varied topic from being a political analytic to like, you know, having a relationship to land, to having relationships with our relations. Right. And so I couldn't even begin to start thinking about what that looks like, but I do resonate with Kerry's point with just kind of like, you know, having those separate identities, but, you know, still coming together for that resistance to, and so, because we need to kind of have, you know, those differences because someone who was Anishinabek has a different relationship to Atlanta, someone who has Lakota. Right. So it's, you know, and me as someone who is Lakota and living in Toronto, it's kind of like, okay. And I kind of meander through these spaces. I'm like, should I be having this relationship with the land? Like, my people are like way out in the Plains, but here I am, you know, it's kind of like patching through what it is because we've been shifted around by colonialism taken away. Sorry. That'sPatty (00:29:28):The reality of it really is Troy living in the Pacific Northwest, which is about as far as he can get from Sàmi land.  You know, I finished all, I've talked about this now that you have massive territory, I'm still within, there's not a big territory. It's not big, it's not Ojibwe. Right. My people are Northwestern, Ontario. It's a 24-hour drive to get up there. Right. I can be in Florida by the time I get there and not among Black flies, you know, but, but in terms of relocation, right? Like in the US relocation was government policy that went beyond boarding schools, they were shutting down, you know, in the allotment period, they shut down reservations. They were moving people into cities, you know, kind of getting them off the reserve and moving them into, you know, from, you know, from the Midwest into the city.Patty (00:30:26):So you're certainly not alone in terms of being a Plains, Indian living, living, living in a city. And I think that's, you know, where the writing of people like Tommy Orange is so valuable, you know, that kind of fiction where he's writing about urban Indians. That's 80% of us. That's 80% of us who are living in cities far from our home territories. You know, I see, you know, people who are saying, you know, you know, they're Ojibwe and they're Lakota and they're may, you know, like they've got this. And so then who are we? Because we didn't grow up in these kinship networks to tell us who we are. We grew up disconnected. We know, because like you said, Troy, from the time I was little, I grew up in my white family. But from the time I was little, I was the native kid.Patty (00:31:15):I was the Indian, even though I was surrounded by white people, you know, grew up in a blizzard, like, Tammy Street said, you know, growing up in a blizzard, the blizzard of whiteness, um, you know, um, you know, kids didn't want to play with me because of my skin colour, which, you know, as bonkers to me as a little, you're not playing with my skin colour. Oh, I dunno. This is a story outside of, um, you know, so other people impose that on me. So I couldn't run away from it. If I wanted to, when I got to high school, I let people think I was Italian. Cause that was easy here. And we talk about passing privilege. Um, but passing contains an element of deceit and deception because when you're passing, you're not telling people who you are, you're deliberately withholding that information. You're allowing them to think that there's some, that you're something that you're not. And you know that, and that's corrosive. And yet you, you know, this idea of being Indigenous is freaking complicated and it doesn't need to be colonialism just ruins everything.Patty (00:32:19):So what would the refusal look like? Because that's also what I'm thinking about because tomorrow night when we're talking about patriarchy, I started off talking about resisting patriarchy. And then I changed my mind to refusing because to me that sounds riff. We talk, we've talked, we've talked about the politics of refusal, which is just, you know, I'm not going to engage with that anymore. I'm just going to build this thing over here. I'm just going to refuse to deal with that because that does not speak to me, does not help me. That does not contain my life. What would it look like to exist as Cree, Lakota, Black, Sàmi, Ojibwe and refuse colonialism? What would that lookPatty, Kerry, Joy, Troy (00:33:07):[Laughing ] existing in opposition to it?Kerry (00:33:14):This is the new train that my brain is going down. Well, you know what? I love it. I think you're onto something. Um, as we, you, you, you brought back that reminder of the politics of just simply deciding not to engage. And for me, this conversation is bringing up so many different things. For example, Troy, when you mentioned going home and hitting such resistance when you go back, you know, you can't deny being  Sàmi. It makes me think about when I go home to visit my mother's family in Antigua, it is Black, you know, the way that my cousins and my aunties and all of my people back there exist that every teacher they've ever had is Black. Every storekeeper is Black, all their doctor's lawyer, everybody is Black and dark skin Black.Kerrr (00:34:18):You know, there has been very little mix on that small island. The sense of being in your note is so radically different. I have realized in my time then what it is for me, I, I know my Blackness, I'm a Black woman and I have a lived experience that makes me guard in that space. Right. Whereas when I am there, it just is, and you live and you exist in that space. And it gets me thinking about this idea of just not engaging. What would it be if I could potentially create a space like that here? So for me, this boils down to being able to connect and create an economic basis. So where I can shop in stores that are, you know, Black West Indian, you know, just my culture experienced in those well Browns. And we also know that that economic power makes a difference.Kerry (00:35:25):I think I read a statistic recently that in North America, um, Black people, the money stays in our community for about six hours before it is extended out into other communities. So the dollar does not cycle, even though we are one of the powerhouses for an economic base, our dollar is so strong. And not only that we normally create culture, you know, uh, Black women, you know, we, we, we kind of build some of that creativity, but that panache, comes from North America. Um, it comes off the backs of us. And so partly when I think about how we, how maybe we can disengage in some ways, it is about that. It's about creating our own little nuggets, you know, creating our own little niche spaces that allow us, afford us to tap into our own uniquenesses as who we are, and then share, but really starting to create those spacesKerry (00:36:30):So, um, for example, as I said, I think in particular, we still have to exist in the system. So to me, it is coming into the self-awareness of that uniqueness, creating, the economic basis for that, for me, I think that's fundamental, especially in my community, we just don't hold on to that dollar. Um, creating some of that economic base by our shops, create shops that are, are, are, or economic foundations, like grocery stores in our communities. We know we have food deserts and most of the communities that we exist in by our own grocery stores have outlets, especially that focus on our, um, image. We don't control our Black image, nobody like that is controlled by others. If we could get our own. I think it's happening more with social media, with people being able to hold their YouTube channels and creating our own sources of who we are, how we want to be seen. But for me, that's where it begins two things, money, and also, um, controlling our image. I think those two will be powerful,Troy (00:37:46):Powerful. And I think, um, I really, like we said, even when we're in the midst of our refusal we can't you know, it's one thing to refuse colonialism. It's another to pretend it doesn't exist. Um, because I'm, you know, I'm either going to increasingly sort of psychotic and just detached from reality or, or I'm going to have to, you know, do take specific measures, like invest in investing in communities, um, take control over our images, those sorts of things, which are, which are still, there's still acts of resistance with our acts that are focused, not so much on negating the oppressor as on empowering ourselves. And I think, I think, uh, yeah, I mean, it's harder for, for, and I'm not doing it all alone. There's so much, like a mentor for so many Indigenous people who are living away from our, from our native land.Troy(00:38:36):Uh, I can't, I can't live, I saw my life surrounded only by Sàmi people here and no would, I want to, I'm so enriched by living by so many around so many other people, but I can certainly make an effort to, to include and celebrate and, develop and engage in Sàmi culture in my life. And so, and tell me so many ways of being and knowing. Um, and it's so much easier now that we can talk to people every day back home too. But, uh, but, but the part of it is also taking that same way of relating to two people and to place and relating to the people around me and the place that I am at. Not in a possessive way, because this isn't my, this isn't my land. I'm on, I'm on now, y'all planned here. This is, this is their land, but I can relate to the land in terms of respect and in terms of a living relationship with a living entity.Troy (00:39:24):So it would be different if I'm back home. This is like, this is where, this is where my ancestor's bones are for the last, you know, for the last 20,000 years. And, uh, that's not here, but, but it's still, it's still, you know, a different way of relating to that. And then I think this is back where the Indigenous people are so important because knowing and working with and interacting with Indigenous people here keeps me Sàmi, even though they're not me. I was only interacting with settlers and with other, with other non-Indigenous people too. But if I never interacted with other Indigenous people, you could disassociate it. Then it comes all down to you as an individual, as opposed to being part of communities. And so there are different types of communities. They, you know, could be a relationship with people as a kind of community even if you're not part of, part of the group of that group.Patty(00:40:15):Want to hear more about that? How relationships with other Indigenous people keep you SámiTroy (00:40:22):Because, uh, I, and this works much easier for me than it would for my half-brother because my half-brother, his mother is from South Asia and he would never be, he would never be seen as white, um, a white person who speaks English, American, English fluently. If all I hung out with were, were white English-speaking Americans, I would be, I could be still very much participating in this sort of inner negotiation of part of who I am and this sort of alienation of by saying, yeah, I'm just one of you. And knowing that there's something that I'm suppressing, something that I'm cutting off and that sort of inner injury, but I would also just be having that culture reinforced all the time, because those become the cultural norms, those, those become the exceptions. And if I'm also hanging out with a non-people of colour who are, who are not Indigenous, but, uh, but then especially Indigenous people who, who have analogous relationships to their place, uh, they're not the same people don't relate to, to, to this land in the same way as, as we, um, uh, markdown may relate to our mountain valleys and our coasts.Troy (00:41:30):Um, but there's some, there are some analogies, there's some, there's some, some patterns that I recognize and there's also more humour than I recognize. And I recognize what it's like to be in a group that is at home and is viewed as outsiders by the majority of the population that lives there. It's like we're sitting right here where we belong and you look at us like we're outsiders. And I see that in, in my native friends here, uh, and my native colleagues and, uh, and that's like, yeah, I, I know what that's like. I get that. That's, um, that's a shared reality, even if it's from two different places. And so, and then having other types of relationships to place other types of relationships to people and community is reinforced by the people around me, other, other ones than the sort of relationship of domination and ownership and, and alienability that I can just sell this land and buy other land and that sort of thing that makes those things less automatic. It's a way of making sure that I don't just sort of slip into, this colonizer mindset or colonized mindset.Patty(00:42:33):It goes back to some of the things that have popped up in the chat about feeling kind of disconnected because you know, their relations are so scattered. Um, yeah, I'm going to have to sit with that. That's really helpful. Thank you.Joy(00:42:53):It feels similar because, again, how many Lakota is in Toronto? Right. And so, and just being, and I mean, if we're going to pan indigenize, you know, the sense of humour, certainly, you know, something we share, you know, across the world, it's like, yeah. Colonialism, ah, right. And so we were able to laugh at our misery so well. Um, but yeah, I really, I relate to that and feel that, and it's, it's about re I mean, it's kind of veering into another topic, which is about relations and such. Right. And so, and again, going back to what Kerrington said, saying like, you know, um, my Indigenous community is also an urban community and its many communities. Right. And so I'm paraphrasing really horribly, but I can't remember the tweet, but nevertheless, right. Like, and she's like, who's someone to call that invalid because she is Mi'kmaq. And I believe she lives, she doesn't live in Ontario somewhere. I can't quite pinpoint where, but, um, yeah. So it's like relations and what keeps us, you know, um, Indigenous or Lakota or Sàmi, even when we're far fromKerry(00:43:53):I was thinking Kerry, about what you had said about controlling our image. Cause I was having conversations recently about, um, both social media and about our presence on social media. Um, because of course, we don't own these things. I mean, we're here. Like we can all share that Trump got bounced off every social media platform in existence, but another one of my native friends just got another 30-day suspension on these books. So we can all laugh about it happening to Trump, but we know that it's more likely to happen to us. You know, the, you know, the algorithms are not set up, you know, for those who live in, you know, in opposition to colonialism the things we say, like what happened with, you know, um, the missing and murdered Indigenous women and girls posts on Instagram. I don't think, I, I don't think there was any benefit to Instagram to deliberately silence those posts.Patty(00:44:48):But what I think is more likely is that there was, it hits some kind of algorithm. It didn't stop to consider the context of these posts because it's just an algorithm. And so then, because there was some commonality, it bounced all of them and that's what happens, right? Like you set up a rule and that's all these things are right. You set up a rule that affects you, you know, that's everyone equally, but it's not everyone equally. It never is who sets the rules determines. Uh, you know, and so, and when we do these things like on social media and, uh, you know, we're also in a sense performing, performing indigeneity for, for clicks and likes and views. And you know, we're performing a hype of ourselves. That's palatable to the people that are going to pay money for it. So it's a two-edged thing like, like Joy, I live on Twitter, I am very much out there.Patty (00:45:43):You know what I think about it because, you know, I've got a book coming out next year. And so I want to make sure that I have a big reach. And so then you think about that, well, how now am I not performing things that are authentic, or am I, you know, so what I'm, you know, you're kind of constantly balancing all of that stuff because it's right. It's a space that we assert ourselves in. And I think we should be there. I'm not arguing against it obviously. Um, but we also need to be careful about it. And particularly right now in COVID most of my conversations with Gary, when I'm talking about Indigenous things, I'm lately quoting social media people. If people that I know on Twitter, I am not quoting the women in my drum group because we never see each other. So my local community is becoming more and more remote and my soul. And then there's, we lose the accountability of our communities because I mean, we can Twitter mobs, we can take each other down all the time, but that's not real accountability.Patty (00:46:44):We can rail against the writer of the list all day long, but that's not real accountability. Real accountability happens in the relationships that we form in theKerry: I think you said a lot, you settled it. I like you're in my head, like what you were saying, because I too have been very much thinking about that, thinking about my image, thinking about how I am showing up on social media. I'm not a Twitter connoisseur like most of the three of you are. And I was really thinking about why, why I think  I shy a little bit away from Twitter is because I think it's so polarizing. You've got, you know, those 140 characters to speak your mind and make that point. And it's a remedy that has to, well, you hope it's riveting and captures the imagination and then it moves on.Kerry(00:47:56):And so for me, that flow getting out there means you've really got to be in that larger-than-life space and, and keeping ourselves balanced there. And that's the thing about what I believe social media has done. It is this beautiful space that allows us to be out there to get our points across. But I just got a shadowban, funnily enough, on Insta. Yes, I'm a cool kid, but the cool kid got put in jail for a minute, simply because I was doing a post that was about Black women and trying to empower them. And I, I'm still not sure what in the algorithm, didn't like what I was saying. And I know I touched controversial stuff, so there's an intimacy and sex coach. I talk about some things, but, for whatever reason, I was really careful about this particular post as I put it up and it got shadowbanned for me, what that taught me or what, I remember being sobered by was the fact that we have this platform to be able to speak our truth and our minds and, and create all of this wonderful stuff.Kerry (00:49:12):But it really can be controlled by the very fraction that we are choosing to resist. And so that in itself means we have to conform to it. And I remember wanting to stop my feet. I'm the youngest child, and I so wanted to go into temper tenure mode over this one. Um, but, but it, it was sobering in that as well. That as much as, um, we talk about wanting to resist, so I'm going to bring it back to that, that idea of resistance and being in it. I still have to conform to some degree, to show up, to be able to use this platform, to move my voice forward. And, and I find that just a real cognitive dissidence for myself, you know, I wish we owned a Twitter platform. Do you know what I mean? Because that's where true freedom lies. I almost feel like, you know, we're, we're just getting a little lone of this space and when, when whatever, and whoever is ready, it all just comes crashing down.Patty:  And then let's not talk about women, the AI, oh, go back to the list. Right. Who's going to gatekeep who gets to be a member.Joy (00:50:27):It's interesting. Right. Because you touched on two things, you touched on the rules. Right. and rules applying to everyone equally. Right. And so, and when we think about what indigeneity is, you know, the rules don't apply to everyone equally because it's like, okay, well I need to see your pedigree. And it's like, well, that doesn't happen for Black Indigenous people. Like I don't have, you know, like slavery. Right. And so, and you know, birth certificates, like so many of my family, were not allowed to have birth certificates, you know, until fairly recently, like in the last hundred years, so that's not happening. And of course, and you mentioned it before a patio, I think last week that even just proximity to Black people at a certain point meant that you were Black, whether you were or not. Right. And so a lot of Indigenous people were labelled Black.Joy(00:51:17):Right. Because I don't know if they looked at a Black person at one point or another. And so this is a thing, right. And so then we have a gatekeeping list. You have the gatekeeping Twitter, which, you know, I still am very much in love with, but nevertheless it is, you know, it is a loan space and I mean, and again, and you have people who are, you know, okay, well, I'm going to make a list off of these rules that don't affect everyone equally because we're, I'm angry about the Gwen Beneways, or I'm angry about the Michelle Lattimer's or whatever, but it's like, but then, you know, I'm also kind of racist on the side too. So, you know, and it's like, the rules don't apply. They can't possibly, like, if you're trying to find a Black person's, um, what's the word I'm looking for a family tree on ancestry,Joy(00:52:04)It's not going to happen. Like I looked, I tried for my own family. Right. And so, and a lot of it is still oral and, you know, it's interesting cause Daniel had a thread about, uh, lower this, uh, today. And so I'm like, but again, what does the law mean to different communities, right? Like for white communities, like, yes, you had an Indigenous ancestor, like, you know, 400 years ago that, you know, is that lore not right. As opposed to like, you know, a Black family, you know, and I'm speaking largely to my experience with this, um, Black American. Right. And so, you know, is it lower because that's all we had, like, was it guarded more closely? Was it, you know, held more, um, carefully, right? Because again, then you had the community connection that also how's your community, uh, accountable. That is the word I'm looking for because it was a very tight-knit community.Joy(00:52:58):And so someone would say, oh no, that wasn't your grandparent, blah, blah, blah, blah, blah. Right. And so it's really interesting to kind of look at the rules and the gatekeeping and just how they change based on, you know, your skin colour. Like it is just, and you know, these rules that were created by white people that say, you know, you are one drop Black, you are, you know, you're not Indigenous, right. Because we want to get rid of you and we want to create more of you. Right. So yeah, my mind is being bent again, but I don't know where it just took us. I'm sorry.Patty(00:53:32):You were also talking about relationships and the way certain relationships were constructed to serve the needs of, you know, the way certainly, you know, communities were split apart or concentrated in certain places and pushed aside where either, because you have family law would be different in a history where families were disconnected over and over and over again, who's holding that collective knowledge. When you, you know, when like in losing your mother where you know, her great grandmother gets, goes off with the family and then winds up getting sold for gambling debts and never even had a chance to say goodbye to a spouse or children, child that might, that may have been back, you know, on the plantation, does, oh, gambling debts, your, I guess, I guess we're selling you, like, how do you hold collective memory?Kerry: I love that because also what comes up in that is the collective memory becomes so rooted in the space of the trauma.Kerry (00:54:29):Yeah. And, um, I found after reading that book after reading Lose Your Mother, that I had this wistfulness about making the space of it, right. Because we all, most of us Black folks, um, hold out this dream of, you know, putting our feet, planting our feet, especially in Ghanian soil and, and going to the slave castles. And knowing that this might've been the last space of our ancestry. And in this book, when she counts her version of what happened in that space, you know, there were some, some holes for her, you know, some real charts came up about how, while this was the story of her coming, this was a place of where she came from. Her family's story of slavery being a slave was an erasure, of who she was. And it got me thinking Patty, and Joy and Troy, it got me thinking about my own family history.Kerry (00:55:33):And so recently I've been talking to my mother because all of my aunties and uncles, you know, of my family, especially my Antiguan family, they get a little bit older. And, um, I recognize how they have been the gatekeepers of this history. And they ensured that our legacy as a family was, was whole and real, you know, they got us together. They would tell us these stories. And as they're getting older, I'm seeing that my generation, especially with COVID, are a little more disconnected, like my cousins. And I, even though most of us were raised together. Um, you know, I'm noticing this, we're not getting together in the same way. And so one of the things that I'm playing with and realizing I'm feeling called to is, is to take some reclamation that I think one of the ways that we can offer resistance is in the reclamation of that history.Kerry(00:56:39):Um, I really want to do some, um, you know, recordings of the stories that my, my mom tells and my dad, sorry. I'm like, well, yeah, my dad too, I would love to do my Bajan side, but my dad tells get the stories of my aunties and uncles and what I thought was so interesting when I mentioned it to my mom, she said to me, you know what, Kerry that would be amazing because I don't know very much about my father, her father, my grandfather's history. They are, um, they came from Haiti and I think it was my grandfather's mother that immigrated from Haiti over to Antigua. So all this time, I thought we were originally Antiguan in that space and come to find out that it's not necessarily that I got that Haitian blood in me too. And so what would it be?Kerry(00:57:35):And I think there's, there's some real power in us being able to do that, too, to take it back as much as we can, even if it is just from that oral history, that oral history is powerful, you know, um, in losing your mother's today, uh, um, mentioned that you know, we all want that root story. I remember reading Alex Haley's roots when I was nine years old, it was one of the biggest books I ever read up until that, right. 1,030 pages, I think it is. And I remember reading that story and it was just like, for me, I was like, how did he know all of that? And that's one of the spaces that sparked my curiosity of wanting to know. And so I think there's a responsibility if we can to know that truth and to try and gather it. And that in itself is a powerful way for us to offer resistance in this space as well. Yes,Troy (00:58:39):Exactly. A thousand times. It's a, it's, um, it's a way its resistance, but it's not resistance as focused at the colonizer or the oppressor. You have to claim stories. what could be more empowering than that than reclaiming your stories. This is our modernity. Um, some years ago, I got into an argument with a senior faculty member at, uh, at, uh, at the University of Oslo. And I was just a junior faculty member at a tiny college in the Midwest of the US and he was talking about Indigenous people having, you know, so many Indigenous people haven't experienced modernity. This is our modernity is being alienated, being fragmented from.  Who, who has experienced that more than the African diaspora of being, being alienated, being, being cut off from, um, that's our modernity. And, uh, to fight that by reclaiming and by and by and by owning our own cultures.Troy (00:59:31):And it's a, it's a really important thing for me to do that because there are, it is a living language and there are people who are native speakers and when I can have conversations with them without having to go to in a region, that's going to be, you know, a really important moment for me right now. It's more than I can read what people write because I can take my time and parse it out and stuff. Yeah. But, um, but I also think that we need to, you know, our cultures are all changing too, and we need to own the things I'm, I'm working with. I've got a colleague, uh, his name is Caskey Russell he's clean cut.  And he and I are both big, big, uh, soccer football as we call it everywhere else in the world, fans working on a book on Indigenous soccer.Troy(01:00:12):And this was like, um, because, uh, it's not that the way that we do different things, you know, we, we talk, we have people teaching Indigenous literature, Indigenous novels, Indigenous films, um, uh, we, certain Indigenous cultures did have writing before colonization. We saw that I wasn't among them. We didn't have writing, uh, before, before colonization. And so it was the colonizers who taught us literacy, but we have our own literature. We have our own, our own stories and our own sensibilities. And I think we can do that within cities. We can be who we are and be doing new things to it, as long as we have those connections. And I think those stories are still out there. You've got to record those stories. You've got to keep them, and it will be not just for you because that's going to be a resource for so many people.Kerry (01:00:57):Speaking on that point. One of the things that I realized is how few stories come out of the West Indies. You know, I started kind of digging around a little bit and I think there's only one book that I know of that talks about, uh, an Antiguan family that, uh, trace back their history of one of their relatives and the, he could, and I think he had been a slave, like one of the last slaves or just out of it. And that's one book. Like I can't find very much, um, in that space. So to me, I recognize there's an opportunity, uh, for it. And, maybe there is a book or two here. We'll see, Patty: I'm talking about your book or would just be me. Okay. This has been really good. This has been really, really good. I am always so grateful for you guys when you spend time with them.Troy (01:01:52):Thank you so much for inviting me back and Joy it is a pleasure to meet you like this.Joy (01:01:58):It's nice to meet you too off of Twitter. And so I'm sure you just watched me ran like most people. SoKerry(01:02:05):Whenever I do dip, Joy you, give me joy!. I love it. Patty: One of the things I learned recently is that caribou and are the same animal, which I had no idea. I don't even remember how I learned that. Um, but it just kind of blew my mind that caribou and reindeer are the same, which makes Troy and I kind of cousins because I'm caribou clan. So that was on Twitter now, you know, see, I did not know that and right there in front of them, um, but then I saw that caribou and reindeer are the same animals. And that was the first thing I thought I was an animal that does really wellPatty (01:02:55):Up north and who come from up there learning to live with them.Patty (01:03:00):Well, it makes sense. Right? You tip the globe in different parts of the world, look related, you know, you can see it. There's no reason why the globe has to be this way. It's really neat. And when we went up to Iqaluit, um, the one fellow that asked me, he asked me if I was Ojibwe. And I said, yeah. And he says, yeah, we look alike because we are men used to kidnap your women all the time.Joy (01:03:23):There's that Indian humour,Patty (01:03:28):That was just so weird and random. But anyway, thank you guys so much. This has given me so much giving me so much to think about these episodes are always like masterclassesKerry: 'till we meet again. Cause I'm sure we will. SomehowSpeaker 1 (01:03:52):You can find Medicine for the Resistance on Facebook and the website, www.med4r. com. Don't forget to rate, share and support us by buying us a coffee at www.kofi.com/medicinefortheresistance. You can also support the podcast and so much more by going to patreon.com/payyourrent. You can follow Patty on Twitter @gindaanis and at daanis.ca.  You can follow Kerry on Twitter at @kerryoscity or follow her on FB  online@kerrysutra.com. Our theme is FEARLESS. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit medicinefortheresistance.substack.com

This is Lecture 5 of Caribbean Thought, a course at the Jamaica Theological Seminary Lectured by Rev. Renaldo C. McKenzie, Dated February 10, 2023. This is a continuation of week 4 and the Lecture series towards developing a Caribbean Thought Journal. The Lecture was quite powerful as usual. We continued from week 4, conceptualizing the course Caribbean Thought when we had asked, "what is Caribbean Thought, and who determines this?" This week we ask, why who determines this and why is it important for us to revisit the past. The lecture delved into this question by lifting up a current situation in the Caribbean - The Haitian Crisis - where The US and Canada is pressuring the Caribbean to intervene in Haiti on their behalf. We examine this issue in relation to the Caribbean socio-economic challenges which has defined present realities which imposes on cultural identity. We explored this within the context of our understanding of the Caribbean being part of the pan-African struggle for not just independence but economic prosperity that allows them to compete. When we go back in history, we explore situations where the Caribbean's inability to truly realize pan-African goals in light of strategy that continue to keep these peoples and countries down - Debt. We begin the class by revisiting the conclusion of the class: "...the Caribbean represents a people who have been disrupted, detached, displaced, hybridized and made into dependent capitalist states with some level of modernity to promote consumption within the neoliberal globalized world which is largely a consumer society." We then moved into Lecture 5 by exploring the course outline: Course Description: This course focuses on and explores the diverse currents of Caribbean Thought, which have influenced the development of Caribbean societies from colonialism to independence and beyond. It traces the history of resistance and examines the quest for equality and the challenge of defining Caribbean identity within this post-colonial and neoliberal Globalized world not just within the geographic sense but also in terms of a diasporic sense.... The course surveys the history and philosophy of the Caribbean and the ways in which the Caribbean has emerged as a society in the shadow of colonialism and emergence of neoliberal Globalization. It examines the central ideological currents of twentieth century political thought in the region and covers broad topics such as Colonialism, Nationalism, Pan-Africanism, Socialism, Marxism, Feminism, Democratic Socialism and Neo-Conservatism, Neoliberalism, Globalization and Deconstructivism, Critical Race Theory, Strategy and the Foundations of Knowledge and the Hegemony of Faith, Economic Inequality and Poverty....Among the thinkers/works that will be considered throughout the course are Marcus Garvey, George Padmore, C.L.R. James, V.S. Naipaul, W. Benjamin, M. Foucault, Franz Fanon, Walter Rodney, Fidel Castro, Michael Manley, Edward Seaga, Bob Marley Kamau Brathwaite, Edouard Glissant and the Negritude movement generally, Homi Bhabha, Mike Davis, Nelson/Novella Keith, Stephanie Black and Jamaica KinCaid, Garnett Roper, Rex Nettleford and the Professor's Works. We then begin to explore Caribbean thinkers: Ramesh F. Ramsaran who wrote in the Preface of his book, "The Challenge of Structural Adjustment in the Commonwealth Caribbean," Yet we say: We celebrate #Haiti as the 1st former colonized black country to successfully lead a revolution beating Napoleon. But France turned around & charged them 24 billion to recognize their freedom which Haiti gullibly paid—that has held them down. We concluded with Edward Seaga PM of Jamaica in a 1983 Lecture: "I wish to talk to you about the strategy which I believe can best attain a quality of life for the peoples of Middle Level countries of the developing world," (Seaga, 1983, p. 23, in New Directions.) https://theneoliberal.com. --- Send in a voice message: https://anchor.fm/theneoliberal/message Support this podcast: https://anchor.fm/theneoliberal/support

This is Lecture 5 of Caribbean Thought, a course at the Jamaica Theological Seminary Lectured by Rev. Renaldo C. McKenzie, Dated February 10, 2023. This is a continuation of week 4 and the Lecture series towards developing a Caribbean Thought Journal. The Lecture was quite powerful as usual. We continued from week 4, conceptualizing the course Caribbean Thought when we had asked, "what is Caribbean Thought, and who determines this?" This week we ask, why who determines this and why is it important for us to revisit the past? The lecture delved into this question by lifting up a current situation in the Caribbean - The Haitian Crisis - where The US and Canada is pressuring the Caribbean to intervene in Haiti on their behalf (See the Podcast/Youtube video with Brian Concannon). We examine this issue in relation to the Caribbean socio-economic challenges which has defined present realities which imposes on cultural identity. We explored this within the context of our understanding of the Caribbean being part of the pan-African struggle for not just independence but economic prosperity that allows them to compete. When we go back in history, we explore situations where the Caribbean's inability to truly realize pan-African goals in light of strategy that continue to keep these peoples and countries down - Debt. We begin the class by revisiting the conclusion of the class: "...the Caribbean represents a people who have been disrupted, detached, displaced, hybridized and made into dependent capitalist states with some level of modernity to promote consumption within the neoliberal globalized world which is largely a consumer society." We then moved into Lecture 5 by exploring the course outline: Course Description: This course focuses on and explores the diverse currents of Caribbean Thought, which have influenced the development of Caribbean societies from colonialism to independence and beyond. It traces the history of resistance and examines the quest for equality and the challenge of defining Caribbean identity within this post-colonial and neoliberal Globalized world not just within the geographic sense but also in terms of a diasporic sense.... The course surveys the history and philosophy of the Caribbean and the ways in which the Caribbean has emerged as a society in the shadow of colonialism and emergence of neoliberal Globalization. It examines the central ideological currents of twentieth century political thought in the region and covers broad topics such as Colonialism, Nationalism, Pan-Africanism (See Groups'2 Paper on Pan-Africanism – we defined Pan-Africanism reading from their exceptional essay which delved into Pan Africanism), Socialism, Marxism, Feminism, Democratic Socialism and Neo-Conservatism, Neoliberalism, Globalization and Deconstructivism, Critical Race Theory, Strategy and the Foundations of Knowledge and the Hegemony of Faith, Economic Inequality and Poverty....Among the thinkers/works that will be considered throughout the course are Marcus Garvey, George Padmore, C.L.R. James, V.S. Naipaul, W. Benjamin, M. Foucault, Franz Fanon, Walter Rodney, Fidel Castro, Michael Manley, Edward Seaga, Bob Marley Kamau Brathwaite, Edouard Glissant and the Negritude movement generally, Homi Bhabha, Mike Davis, Nelson/Novella Keith, Stephanie Black, Jamaica KinCaid, Garnett Roper, Rex Nettleford and the Professor's Works We then begin to explore Caribbean thinkers: Ramesh F. Ramsaran who wrote in the Preface of his book, "The structural adjustment issue is, not surprisingly, one surrounded by intense controversy and emotion. This is because it does not concern simply with economic policies or improving government performance but brings into question basic economic philosophy and ideology and may also involve the effective transfer of decision-making from local hands." The Caribbean must critically reflect on its position in relation to life...theneoliberal.com --- Send in a voice message: https://anchor.fm/theneoliberal/message Support this podcast: https://anchor.fm/theneoliberal/support

This is the Bonus Video of Season 6, episode 3 available on Spotify and our YouTube channel. As stated in the primary episode in audio: this episode begins the Lecture Series at the Jamaica Theological Seminary on Caribbean Thought: Towards Developing a Caribbean Thought Academic Audio Journal. This is a video episode uploaded from the class Zoom Recording as I am teaching the course via an online face-to-face module while here in Philadelphia USA. This course focuses on and explores the diverse currents of Caribbean Thought, which have influenced the development of Caribbean societies from colonialism to independence and beyond. It traces the history of resistance and examines the quest for equality and the challenge of defining Caribbean identity within this post-colonial and neoliberal Globalized world not just within the geographic sense but also in terms of a diasporic sense. It challenges the students to develop and express their own critical thinking as a Caribbean people within a unique way that helps to realize further the hope of a free independent Caribbean that is bursting with hope and opportunity. But the course understands that it requires that students begin to critique and explore their own thinking in deeply esoteric and critical way that deconstructs history and philosophy. At the end they will create their own Caribbean thought leading to a Caribbean Academic Journal of Young academics and future scholars. The Course will make you estranged from self, but it is geared towards getting you out of your bubble and to consider issues that will make you uncomfortable. The WES explored ways that we can prepare students for the global world. That means moving from the local and turning to the global as we are global citizens. The course surveys the history and philosophy of the Caribbean, the ways in which the Caribbean has emerged as a society in the shadow of colonialism and emergence of neoliberal Globalization. It examines the central ideological currents of twentieth century political thought in the region and covers broad topics such as Colonialism, Nationalism, Pan-Africanism, Socialism, Marxism, Feminism, Democratic Socialism and Neo-Conservatism, Neoliberalism, Globalization and Deconstructivism, Critical Race Theory, Strategy and the Foundations of Knowledge and the Hegemony of Faith, Economic Inequality and Poverty.  Among the thinkers that will be considered throughout the course are Marcus Garvey, George Padmore, C.L.R. James, Franz Fanon, Homi Bhaba, Walter Rodney, Fidel Castro, Michael Manley, Edward Seaga, Bob Marley Kamau Brathwaite, Edouard Glissant and the Negritude movement generally, Homi Bhaba, Mike Davis, Nelson and Novella Keith, Stephanie Black and Jamaica KinCaid, Garrnett Roper, Rex Nettleford etc. Themes will be drawn from a selection of contemporary newspaper columnists, talk‐show hosts and the ideas behind the major international agencies and institutions, which have shaped post-independence policies. The selection of thinkers and social movements to be examined will vary with each semester. This is Part 1. 1. Introductions 2. (32) Privilege, Power, Position and the Need for Critical Thinking | LinkedIn 3. Caribbean thought, Ideology and Philosophy (Foundations of Knowledge) The Phaedo, Plato & Socrates 4. Orientalism and Occidentalism The class did not complete Part 1 of the Lesson Plan and will therefore continue with Lesson on Part 2. Rev. Renaldo McKenzie is Creator/Host of The Neoliberal Round Podcast, Adjunct Professor at Jamaica Theological Seminary and President of The Neoliberal Corporation. He is also author of Neoliberalism, Globalization, Income Inequality, Poverty and Resistance and is working on a new book: Neoliberal Globalization Reconsidered. Renaldo is a doctoral candidate at Georgetown University and graduated from University of Pennsylvania.  www.anchor.fm/theneoliberal/www.theneoliberal.com --- Send in a voice message: https://anchor.fm/theneoliberal/message Support this podcast: https://anchor.fm/theneoliberal/support

This episode begins the Lecture Series at the Jamaica Theological Seminary on Caribbean Thought: Towards Developing a Caribbean Thought Academic Audio Journal. This is a video episode uploaded from the class Zoom Recording as I am teaching the course via an online face-to-face module while here in Philadelphia USA. This course focuses on and explores the diverse currents of Caribbean Thought, which have influenced the development of Caribbean societies from colonialism to independence and beyond. It traces the history of resistance and examines the quest for equality and the challenge of defining Caribbean identity within this post-colonial and neoliberal Globalized world not just within the geographic sense but also in terms of a diasporic sense. It challenges the students to develop and express their own critical thinking as a Caribbean people within a unique way that helps to realize further the hope of a free independent Caribbean that is bursting with hope and opportunity. But the course understands that it requires that students begin to critique and explore their own thinking in deeply esoteric and critical way that deconstructs history and philosophy. At the end they will create their own Caribbean thought leading to a Caribbean Academic Journal of Young academics and future scholars. The Course will make you estranged from self, but it is geared towards getting you out of your bubble and to consider issues that will make you uncomfortable. The WES explored ways that we can prepare students for the global world. That means moving from the local and turning to the global as we are global citizens. The course surveys the history and philosophy of the Caribbean, the ways in which the Caribbean has emerged as a society in the shadow of colonialism and emergence of neoliberal Globalization. It examines the central ideological currents of twentieth century political thought in the region and covers broad topics such as Colonialism, Nationalism, Pan-Africanism, Socialism, Marxism, Feminism, Democratic Socialism and Neo-Conservatism, Neoliberalism, Globalization and Deconstructivism, Critical Race Theory, Strategy and the Foundations of Knowledge and the Hegemony of Faith, Economic Inequality and Poverty. Among the thinkers that will be considered throughout the course are Marcus Garvey, George Padmore, C.L.R. James, Franz Fanon, Homi Bhaba, Walter Rodney, Fidel Castro, Michael Manley, Edward Seaga, Bob Marley Kamau Brathwaite, Edouard Glissant and the Negritude movement generally, Homi Bhaba, Mike Davis, Nelson and Novella Keith, Stephanie Black and Jamaica KinCaid, Garrnett Roper, Rex Nettleford etc. Themes will be drawn from a selection of contemporary newspaper columnists, talk‐show hosts and the ideas behind the major international agencies and institutions, which have shaped post-independence policies. The selection of thinkers and social movements to be examined will vary with each semester. This is Part 1. 1. Introductions 2. (32) Privilege, Power, Position and the Need for Critical Thinking | LinkedIn 3. Caribbean thought, Ideology and Philosophy (Foundations of Knowledge) The Phaedo, Plato & Socrates 4. Orientalism and Occidentalism The class did not complete Part 1 of the Lesson Plan and will therefore continue with Lesson on Part 2. Rev. Renaldo McKenzie is Creator/Host of The Neoliberal Round Podcast, Adjunct Professor at Jamaica Theological Seminary and President of The Neoliberal Corporation. He is also author of Neoliberalism, Globalization, Income Inequality, Poverty and Resistance and is working on a new book: Neoliberal Globalization Reconsidered. Renaldo is a doctoral candidate at Georgetown University and graduated from University of Pennsylvania. www.anchor.fm/theneoliberal/www.theneoliberal.com --- Send in a voice message: https://anchor.fm/theneoliberal/message Support this podcast: https://anchor.fm/theneoliberal/support

Newcombe & O'Brien-Kop. 2020. Routledge Handbook of Yoga and Meditation Studies. NY: Routledge. SANTOS, B. de S. 2014. Epistemologies of the South: Justice Against Epistemicide. Boulder: Paradigm Publishers. -------------------------------------------- Yoga aos Comuns: Seminários Indecentes https://robertosimoes.eadplataforma.c... Estes são seminários introdutórios destinados a todos os públicos, com ou sem experiência nas artesania do yoga, acerca dos processos de criação e concepções de corpo investigadas pela perspectiva materialista-histórica e dialética. Operamos no aspecto político-filosófico na libertação das potências do corpo através de travessias que possibilitem a experimentação (momentânea) de uma vida liberta de todos os automatismos, ordenações e controle de Eu's idealizados do que deveria ser. Estamos em busca aqui (na tessitura que alinhavam esses 3 seminários) de uma práxis yoguica revolucionária, longe de afectos individualistas e próximo aos afectos solidarizantes e comunais. Seminário I: As Raízes do Yoga - Contextualização histórica-material e dialética dos yogares - (Im)Postura e Falta de Ar (asana e pranayama) - O corpo yoguico - Corpo fechado (mudra) e Ladainhas (mantra) - Meditação e Êxtase (Samadhi) - Encantarias (siddhis) e Liberação (kaivalya) Seminário II: Yoga Depois do Êxtase - O que é (e as fases) um Processo Ritual a partir de V.Turner, A. van Gennep e E.DeMichelis - Corpos, Mente (buddhi) e Consciência (citta) - Estados Alternativos de Consciência - Espaço Liminar (samadhi) - Discernimento (viveka) e Alienação (avidya) - Prática Pessoal não é nada em Propósito (sankalpa) Seminário III: Yoga, Capital e Saúde Psíquica - Yogares e Ordenamentos Bio-Psicossociais, a partir de Felix Guatarri, Franz Fanon e Gaiarsa --Neoliberalismo, Sofrimento Psíquico e o Yoga Moderno, com Safatle, Silva Jr, Dunker e Andrea Jain (Selling Yoga) - Feitiçaria, Doença e Cura (L.Strauss e F.Laplatine) - Saúde Psíquica, Corporeidade e Yoga ------------------------------------------------ Sabia mais: https://www.yogacontemporaneo.com/ https://www.instagram.com/yoga_contem...

Recebemos no Papo Preto especial desta semana, Nilson Lucas Gabriel, psicólogo, professor e pesquisador do psiquiatra e filósofo Franz Fanon, que levanta sobre as consequências do racismo no âmbito psicológico. Este episódio do Papo Preto foi produzido em parceria com o Instituto SulAmérica, que tem o propósito de promover o acesso à saúde integral, principalmente da população mais vulnerável, como parte da campanha Bem Amarelo. Acompanhe a campanha e conheça uma série de conteúdos e histórias reais sobre saúde emocional. Dá o play e confira também os outros episódios do nosso podcast!

In this episode we take a break from tracking the evolution of Israel's separation wall to consider the deeper issues of violence on which it is built. Rav Yehuda Hakohen of the Vision Movement joins me for a conversation about Max Norau, Jabotinsky and Franz Fanon. Along the way we consider issues of decolonization, settlement and the hope for a new Jewish consciousness that might soon emerge.

In this episode we take a break from tracking the evolution of Israel's separation wall to consider the deeper issues of violence on which it is built. Rav Yehuda Hakohen of the Vision Movement joins me for a conversation about Max Norau, Jabotinsky and Franz Fanon. Along the way we consider issues of decolonization, settlemment and the hope for a new Jewish consciousness that might soon emerge.

The TIR crew speaks with historian Spencer Leonard about Franz Fanon's "Negative Dialectics".   TIR Live Show! Give Them a Revolution Live Show at the Teragram Ballroom in Los Angeles, CA on Oct 23, 2022! Get your tickets now: https://www.ticketmaster.com/event/09005D19D53D5C6C   About TIR Thank you for supporting the show! Remember to like and subscribe on YouTube. Also, consider supporting us on Patreon at https://www.patreon.com/join/BitterLakePresents   Check out our official merch store at https://www.thisisrevolutionpodcast.com/   Also follow us on... https://podcasts.apple.com/.../this-is.../id1524576360 www.youtube.com/thisisrevolutionpodcast www.twitch.tv/thisisrevolutionpodcast www.twitch.tv/leftflankvets https://www.facebook.com/Thisisrevolutionpodcast/ Instagram: @thisisrevolutionoakland   Follow the TIR Crüe on Twitter: @TIRShowOakland @djenebajalan @DrKuba2 @probert06 @StefanBertramL @MarcusHereMeow   Read Jason: https://www.sublationmag.com/writers/jason-myles   Read Pascal: https://www.newsweek.com/black-political-elite-serving...

Pour Néo Géo, le réalisateur Jean-Claude Barny retrace l'écriture du film “Nèg Maron”. Sorti en 2005, il raconte l'histoire de deux amis, Josua et Silex, deux jeunes à la dérive dans d'un quartier populaire de la Guadeloupe. Un récit “de crimes, de trahison et de vengeance”, chamboulé par un cambriolage qui tourne mal. Le film ressort dans une version numérique inédite, présentée pour la première fois au Festival International de Films de la Diaspora Africaine à Paris (FIFDA). La co-fondatrice de cet événement, Diarah N'Daw-Spech, est également au micro de Bintou Simporé, pour évoquer cette édition 2022, et les projections et rencontres de ce dimanche 4 septembre (jour de clôture). Né en 1965 à Pointe-à-Pitre, Jean-Claude Barny fait ses premières armes au cinéma en réalisant en 1994 le court-métrage Putain de Porte, dans lequel figurent Vincent Cassel, Benoît Magimel, Mathieu Kassovitz et Léa Drucker. Son premier long-métrage, Nèg Marron, sort en 2005, et soulève les enjeux sociaux d'une jeunesse antillaise laissée pour compte. Suivrons les films Tropiques amers (2007), Rose et le soldat (2015) et Le Gang des Antillais (2016). Dans son cinéma, il cherche à donner “sa vision” des Antilles, de ses habitants, et à bouleverser les représentations faites auparavant par l'industrie du cinéma. Installé dorénavant en Côte d'Ivoire, Jean-Claude Barny prépare un projet de documentaire sur l'intellectuel martiniquais anti-colonialiste Franz Fanon. Notre politique de confidentialité GDPR a été mise à jour le 8 août 2022. Visitez acast.com/privacy pour plus d'informations.

Fanon's incendiary final work explores the violent process of decolonization.

June Episode of Completely Machinima podcast  https://completelymachinima.com/2022/06/08/completely-machinima-s2-ep-39-films-june-2022/) – go to time stamp 18:57 for discussion of How to Fly 5:40 Backgrounds (released 19 February 2013), collaboration with John Blandy, father 7:08 Franz Fanon series, Finding Fanon 2 (Grand Theft Auto, released 11 September 2015), collaboration with Larry Achiampong  14:12 Reflecting on the cultural forces represented by games, meaning in games, cultural capital and the importance of shared memories through games 23:15 Telling alternative stories in ways such as to deal with the social anxieties intertwined in them eg., Henrietta Lacks and John Edmonson 25:06 Discussing How to Fly (released 22 April 2020) and How to Live (released 21 May 2020), pandemic project – and why the cormorant? 32:14 Discussing Androids Dream and the use of a voice trained AI to create a meditative effect 35:13 Discussing Henrietta Lacks and the film A Lament for Power (released 20 July 2020), also being shown at WORLDBUILDING at the Julia Stoschek Foundation between June 2022 and December 2023  38:49 Reflecting on different types of creative practice, objectivity, collaboration, space, happy accidents and found objects 55:53 Reflecting on future practice using machinima Credits:Speakers: David Blandy, Tracy HarwoodEditor/Producer: Ricky GroveMusic: Freesound.org  Intro/Outro by Snapper4298

Chantal Gibson on ancestors, laundry, and Franz Fanon for Beginners.

Chantal Gibson on ancestors, laundry, and Franz Fanon for Beginners.

Lewis Gordon examines what it means for philosophy to be ‘colonised' and the challenges involved in ‘decolonising' it in philosophical and political terms. Lewis Gordon is professor of philosophy and head of the department of philosophy at the University of Connecticut. He works in a number of areas of philosophy including Africana philosophy, existentialism, phenomenology, social and political thought, post-colonial thought and on the work of thinkers like W.E.B. Du Bois and Franz Fanon. His most recent books are "Freedom, Justice, and Decolonization" and "Fear of Black Consciousness". See acast.com/privacy for privacy and opt-out information.

There has been a lot of talk about a foreign conspiracy in Pakistan, particularly by former prime minister Imran Khan and his followers. While this conspiracy theory is outlandish and has been debunked by many experts, Khan and his followers continue to believe it. But is Khan really standing against up for Pakistan when it comes to pushing back against foreign powers that have exercised influenced over Pakistan over the decades? Or is this just political rhetoric? In this Urdu discussion, Uzair talks to Dr. Ayyaz Mallick about the structural underpinnings of Pakistan's society, politics, and economy and how these structures allow foreign powers to influence the country. Dr. Mallick is a Lecturer at the University of Liverpool and has a PhD from York University. Reading Recommendations: - On the Jewish Question by Karl Marx - The Eighteenth Brumaire of Louis Bonaparte by Karl Marx - The Wretched of the Earth by Franz Fanon

Join Ayuko Babu, director of the Pan African Film Festival, Eric Mann, and Channing Martinez in conversation on the 30th Annual Pan African Film Festival. The Pan African Film Festival will host a hybrid festival this year from April 19th to May 1st 2022. Film Screenings will take place at the Cinemark Baldwin Hills 4020 Marlton Ave. Los Angeles, CA 90008 There will be a an accompanying Artfest in the Baldwin Hills Crenshaw Plaza 3650 MLK Jr. Blvd. Los Angeles, CA 90008 Tickets for films can be purchased online at paff.org Voices from the Frontlines strongly encourages you to attend in person as much as you can. Babu, Eric and Channing speak about what it means to host a Black film festival in 2022 in the mists of COVID 19, and during a international conflict between the U.S., Nato, Ukraine, and Russia. Babu tells us of the history behind this conflict and speaks about how film is one of the most important mediums to speak about and learn about international struggles and national liberation movements across the African diaspora and beyond. Films we speak about: Cuba in Africa: The dramatic untold story of 420,000 Cubans– soldiers and teachers, doctors and nurses– who gave everything to end colonial rule and apartheid in Southern Africa. Famadihana (Lève tes morts): In 1752 in La Reunion, Soa, a formerly enslaved Malagasy woman, thinks she has found a tunnel that would take her back to Madagascar. When her maroon village falls under the threat of slave hunters, Soa has to face an inevitable choice, abandon her family or flee to finally return home. Fanon Yesterday, Today: Legendary Martiniquan intellectual Franz Fanon died in December 1961, but his thoughts and writings still reverberate throughout many social movements and struggles across today's world. Through the testimonies of Fanon's comrades and the people who knew him, Hassane Mezine explores Fanon's eventful life, providing new insight into Fanon - the freedom fighter, the intellectual and the man. Ferguson Rises: Before an explosive global uprising condemned the murder of George Floyd, there was a small town in Missouri that erupted in protest after the murder of Mike Brown Jr. It was this small town and its people that propelled Black Lives Matter to international prominence and inspired a new global civil rights movement.... Grandpa Was An Emperor: Follow Yeshi Kassa, great-granddaughter of Emperor Haile Selassie of Ethiopia, as she embarks on a personal quest to discover what happened to her closest relatives during the coup of 1974.... Doctor Gama (Doutor Gama): Based on the biography of Luiz Gama, one of the most important characters in Brazilian history, a Black man who used laws and courts to free more than five hundred enslaved people.... Remember Me: The Mahalia Jackson Story: (OPENING NIGHT FILM) An insightful look into the life and ascent of legendary, iconic, and mystic Gospel Singer Mahalia Jackson. This film focuses on her search to balance her gift, love, and her activism during the civil rights movement in the 1950s and 1960s. Listen in on a deep conversation and introspection on Black film and revolutionary organizing using your favorite podcasting app. Then send your comments and reflections to eric@voicesfromthefrontlines.com and channing@voicesfromthefrontlines.com

All sparked movements in the name of liberating their people from their oppressors—capitalists, foreign imperialists, or dictators in their own country. These revolutionaries rallied the masses in the name of freedom, only to become more tyrannical than those they replaced. Much has been written about the anatomy of revolution from Edmund Burke to Crane Brinton Crane, Franz Fanon, and contemporary theorists of revolution found in the modern academy. Yet what is missing is a dissection of the revolutionary minds that destroyed the old for the creation of a more harmful new. Today's Guest, Donald Critchlow, author of Revolutionary Monsters Five Men Who Turned Liberation into Tyranny presents a collective biography of five modern day revolutionaries who came into power calling for the liberation of the people only to end up killing millions of people in the name of revolution: Lenin (Russia), Mao (China), Castro (Cuba), Mugabe (Zimbabwe), and Khomeini (Iran). Revolutionary Monsters explores basic questions about the revolutionary personality, and examines how these revolutionaries came to envision themselves as prophets of a new age.

https://twitter.com/Pierre_GTIL/status/1477694434439577603?s=20Pierre Gentillet@Pierre_GTILÊtre français est-ce seulement aimer la France comme le dit Michel Onfray?L'art d'être françaisCRITIQUE. Les éditions Bouquins ont publié le 20 mai le dernier livre de Michel Onfray. Il y déploie, comme dans une adresse au fils qu'il n'a jamais eu, un ensemble de considérations et de conseils à la jeune génération, immergée dans le tourbillon de la postmodernité.L'art d'être françaisSon ouvrage, Michel Onfray le conçoit comme une sorte de guide, à la fois de sagesse et de conduite, à destination des jeunes « philosophes en puissance », sur le modèle des Lettres à un poète de l'écrivain Rainer Maria Rilke. Il s'agit de leur transmettre quelques outils pour qu'ils puissent « sculpter leur existence », « construire ensemble » et surtout « voyager en mer par temps mauvais ». Ce temps mauvais, le philosophe le décrit en profondeur, en observateur minutieux qu'il est de notre civilisation déclinante.C'est ce sentiment aigu du déclin qui pousse invariablement le philosophe sur une pente conservatrice (oui, il existe une tradition conservatrice à gauche). Conserver ce qui peut l'être d'une civilisation qui a un temps soulevé le monde à bout de principes. Pour cela, il convient de réhabiliter la transmission dans une époque qui ne sait plus que communiquer, et substituer au culte des cendres la préservation du feu.Être véritablement français…Michel Onfray nous brosse d'abord un portrait de la France. La France comme géologie, comme géographie, comme histoire, cette France braudélienne du temps long. En quelques pages seulement, on passe du baptême de Clovis aux Essais de Montaigne. Ce survol permet de constater l'évidence : le caractère catholique du premier millénaire français écrase toute autre considération. Ce catholicisme, par ailleurs décrié en tant que système de valeurs par le philosophe, rend pourtant possible ce qu'il appelle les « pierres constitutives de l'esprit français ».Ces pierres constitutives sont représentées par des penseurs français majeurs qui personnifient à eux seuls cette psychologie, ce tempérament, cet esprit français que les siècles ont commué en art de vivre. Parmi elles, Montaigne, symbole de la finesse, de la rigueur de la pensée et de l'humour subtil. Michel Onfray perçoit en lui l'inventeur de la laïcité, le précurseur des Lumières : « Les Essais contiennent toute la modernité en puissance », explique-t-il.La deuxième « pierre constitutive » de cet esprit si particulier est apportée par François Rabelais, dont la moquerie, la grossièreté, l'esprit libertaire, la « gaieté libre et truculente » caractérise une facette essentielle du caractère français. Son Gargantua « fonde une république libertaire ».La troisième pierre est apportée par René Descartes, accoucheur de la raison critique, de l'amour du doute qui habite les Français et qui rend possible, lui aussi, les philosophes des Lumières. Parmi les autres caractéristiques essentielles de l'esprit français, Michel Onfray ajoute l'ironie, l'art de la conversation et la galanterie, l'attachement au peuple et à la justice ; incarnés respectivement par Voltaire, Marivaux et Victor Hugo.Tout ce génie de la culture française tient sans doute à la réactivation et l'agrégation des traits les plus saillants de cette philosophie antique admirée de l'auteur et qui constitue le corpus commun, les références et les valeurs constitutives d'une authentique civilisation. Ainsi, le philosophe voit dans Montaigne « un Moderne (…) qui veut redonner leur lustre aux écoles de sagesse antiques : scepticisme, stoïcisme et épicurisme », dans Rabelais un inventeur du « corps épicurien français », dans Descartes le « doute pyrrhonien », et dans Voltaire « un Socrate français ».… pour faire face à ce qu'est devenue la France d'aujourd'huiLe reste de l'ouvrage - décomposé en plusieurs « lettres » thématiques consacrées à l'infantilisation, le néo-féminisme, le décolonialisme, l'écologisme ou encore l'art contemporain – donne à voir le paysage sociétal français actuel (les faits) comme conséquence logique des influences idéologiques délétères l'ayant engendré (les mots).L'époque troublée que nous vivons, dit-il, interdit précisément d'être rabelaisien ou voltairien. Elle interdit d'être véritablement français. Dans la lettre sur « la moraline », Michel Onfray montre comment le retour du refoulé chrétien et platonicien – passé à la moulinette du puritanisme anglo-saxon et de la théorie de la déconstruction – agit comme une injection de morphine qui endort la raison individuelle. Michel Onfray en appelle au contraire à la réflexion et au discernement.Michel Onfray dénonce également les modes intellectuelles qui ont déferlé sur la France des années 1960-1970 comme le structuralisme, le freudo-marxisme et le courant déconstructeur dont Wilhelm Reich, Gilles Deleuze, Félix Guattari, Michel Foucault, Jacques Derrida ou Judith Butler ont été, entre autres, les illustres représentants. Ces théories ont mis à mal l'autorité, les structures fondatrices de la société, la morale et les limites individuelles et collectives les plus élémentaires. En promouvant à toutes forces la fluidité et le trouble, elles ont œuvrer à l'implosion du monde solide de la civilisation judéo-chrétienne.De même, la philosophie décolonialiste de Franz Fanon et de Jean-Paul Sartre a rendu possible Houria Bouteldja, les mouvements indigénistes, racialistes, et islamo-gauchistes qui prospèrent aujourd'hui sur le terreau de la repentance. « Sartre aime le sang : il aime la Terreur dans la Révolution française (…) Son projet ? Accomplir le nihilisme… Détruire la France, ses valeurs, son histoire, sa civilisation. » Edwy Plenel, admirateur de Tariq Ramadan n'est-il pas un descendant de Sartre et Foucault, admirateurs de l'ayatollah iranien Khomeini ?De même, Michel Onfray fait remonter l'idée de la déresponsabilisation à outrance – omniprésente aujourd'hui – au subconscient de Freud, au surréalisme de Gide et à Foucault qui s'inscrivent en contrepoint d'une pensée libertaire et camusienne de la responsabilité individuelle. Mais voilà, Camus a perdu. C'est la fameuse « harangue du juge Baudot » qui fait toujours la loi dans le monde judiciaire. Au nom de la lutte des « petits » contre les « gros », on excuse tout, et tant pis si les « petits » ne sont pas ceux qu'on pense.Un manuel de discernementL'art d'être français fait la part belle à la philosophie, aux courants de pensée qui ont érigé la France et à ceux qui sont en train de la soumettre. Deux mille ans de civilisation enjointe de procéder à une « conversion de l'être », tel Jean-Luc Mélenchon se réjouissant de la « créolisation » du monde. Derrière la harangue mélenchonienne ; Edouard Glissant. Derrière Edouard Glissant ; Deleuze et Guattari.Michel Onfray en appelle au discernement, à la prise en compte des œuvres et des auteurs dans leur complexité, fidèle à sa méthode de lecture (œuvre complète, correspondance et biographie), mais conscient également que les jeunes générations, prises dans les rets de la révolution numérique, y sont de plus en plus étrangères.À la manière du philosophe romain Celse, auteur du Discours véritable qui analyse et critique le surgissement du christianisme dans la civilisation gallo-romaine – qui va provoquer son effondrement –, Michel Onfray montre comment la civilisation judéo-chrétienne est peu à peu remplacée par une nouvelle civilisation, probablement hétéroclite, mi-islamique mi-transhumaniste.Dès lors, que faire contre le poids de l'histoire ? On n'arrête pas l'inertie des millénaires avec un bouquet d'idées neuves. Un programme ? Peut-être, mais d'abord et avant tout une ligne de conduite, prélude à tous les recommencements. Prévenance, délicatesse, justice et justesse, honnêteté et sens de la parole donnée. Héritage, transmission, art de vivre, culture et paysages, fidélités à l'enfance. En un mot : droiture. Tout ne passera pas par-là, mais rien ne se fera sans y passer. À qui veut sauver la France, il lui faudra réapprendre à être français.☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆https://linktr.ee/jacksonlibon---------------------------------------------------#facebook #instagram #amour #couple #couplegoals #famille #relation #doudou #youtube #twitter #tiktok #love #reeĺs #shorts #instagood #follow #like #ouy #oyu #babyshark #lilnasx #girl #happybirthday #movie #nbayoungboy #garden #fromthebayou #deviance #autotrader #trading #khan #academy #carter #carguru #ancestry #accords #abc #news #bts #cbs #huru #bluebook #socialmedia #whatsapp #music #google #photography #memes #marketing #india #followforfollowback #likeforlikes #a #insta #fashion #k #trending #digitalmarketing #covid #o #snapchat #socialmediamarketing #bhfyp 

We continue with the youth voices regarding the International Tribunal 2021 WE CHARGE GENOCIDE; Mel Charles of @agapemvmt on Franz Fanon's quote "Each generation must, out of relative obscurity, discover its mission, fulfill it, or betray it." Kevin Steele of Bring Mumia Home and Root & Branch Collective on next steps; Nube reads "The Tribunal" by Jihad Abdul Mumit Chair of National Jericho Movement, "In the Spirit of Mandela Tribunal is a stepping stone toward New Afrikan independence" by Abbas Muntaqim and a statement by Joka Heshima Jinsai on genocide submitted into the 90+ page indictment for the international jurors.

In this episode, Zoe talks about something she learned in her Racial Philosophy class and integrates it with ideas of how Black people's existence has become a political idea. Books recommended include Franz Fanon's Black Skin, White Masks, and Charles W. Milles' The Racial Contract.

All sparked movements in the name of liberating their people from their oppressors—capitalists, foreign imperialists, or dictators in their own country. These revolutionaries rallied the masses in the name of freedom, only to become more tyrannical than those they replaced. Much has been written about the anatomy of revolution from Edmund Burke to Crane Brinton Crane, Franz Fanon, and contemporary theorists of revolution found in the modern academy. Yet what is missing is a dissection of the revolutionary minds that destroyed the old for the creation of a more harmful new. Join us as our guest explores basic questions about the revolutionary personality, and examines how these revolutionaries came to envision themselves as prophets of a new age.

We take a first step this week toward defining our conception of change by describing which part of society constitutes a revolutionary property relation in the 21st century.  With the industrialized working class long gone as a vehicle for radical change, the underclass of renters takes its place.  We dialogue with the theory of the anti-colonial movement, particularly Franz Fanon who also sought to redefine the revolutionary class. We'll be back in your feed next week to talk UAPs and the intelcom's on-going  limited hangout.  Follow us on Twitter and support us on Patreon.Read Alex Yablon's article we referenced in the show here.Support the show

1-54 Forum Paris 20 - 23 January and through February 2021 Curated by LE 18, Marrakech Resounding Waves: on the making of sonic solidarities through radio Departing from their respective research projects Radio Earth Hold and we dreamt of utopia and we woke up screaming, in this conversation Rachel Dedman and Yasmina Reggad explore the formation of sonic solidarities across different regions and liberation struggles, carried out by and through radio, sounds, acoustics and acousmatics in Palestine, Algeria, and beyond. Recording Credits and References (1) VOICE: Salah Badis, From the sound intervention ‘On the Palestinian Cause and Western Sahara Question' by Yasmina Reggad, commissioned by ‘Kibrit: Reactivating collective histories, shares spaces and common places', broadcasted from Algiers via Skype to Le 18 (Marrakech, Morocco), December 2017. (2) ENG: 'This is the voice of Algeria', by Franz Fanon, From "A Dying Colonialism", Translated by Haakon Chevalier, Grove Press, 1965. FR: “Ici la voix de l'Algérie”, in Frantz Fanon, Sociologie d'une révolution (L'an V de la révolution algérienne). François Maspero, Paris, 1972. (3) المجد للثورة (Glory to the Revolution), provenance unknown, 1970s. Listen to the whole song https://soundcloud.com/markazeya/track-16 (here). (4) Abdullah Haddad, ‘Tactics', performed for Yasser Arafat at a ceremony devoted to the Palestinian revolution, Yemen, 1983. Listen to the whole song https://www.youtube.com/watch?v=gaJbV4G6UDg&fbclid=IwAR052l1GuMHs7IN45KwUdK4JR1lRZ0r6J8WOiftcnJ8pXOxnXylNGr0OMhg&ab_channel=AhmedAlshiekh (here). (5) VOICE: José Francisco Falero From the digital sound archive of one broadcast of 'La Voz de Canarias libre'. Direction des Archives de la Radio algérienne, Algiers (Algeria), n.d. (6) Listen to Radio al-Hara: https://yamakan.place/palestine/ (https://yamakan.place/palestine/) (7) Jericho - First Palestinian TV Test Transmission, World Television News, no. w067280, 1994.See the whole video http://www.aparchive.com/metadata/Jericho-First-Palestinian-TV-Test-Transmission/b51f0816d045539b6a25266954ea02fc?query=first+palestinian+tv+transmission¤t=1&orderBy=Relevance&hits=8&referrer=search&search=%2fsearch%3fstartd%3d%26endd%3d%26a (here). (8)VOICE: AISSA MESSAOUDI ‘Palestinian Radio Ends Broadcasts From Algeria'. Algiers Voice of Palestine in Arabic 17.02 GMT 7 Aug 94 Daily Report. Near East & South Asia (FBIS-NES-94-152), 08 August 1994, Palestinian Affairs, Page 17 Sonic Links Eclosion: https://smartlink.ausha.co/eclosion?fbclid=IwAR0j7kVpG8a_Q2e0CtuZznWSEjCQo54iVMnrXzyhOZh9MivjOHoYvI798_Y (https://smartlink.ausha.co/eclosion?fbclid=IwAR0j7kVpG8a_Q2e0CtuZznWSEjCQo54iVMnrXzyhOZh9MivjOHoYvI798_Y) Elle m'écrit d'Alger: https://play.acast.com/s/elle-mecrit-dalger?fbclid=IwAR3gphJQotCm0S6vpTH9nsJLjMl08kbD7AwfXDfMXLG75awbzTltCKlrqqM (https://play.acast.com/s/elle-mecrit-dalger?fbclid=IwAR3gphJQotCm0S6vpTH9nsJLjMl08kbD7AwfXDfMXLG75awbzTltCKlrqqM) Machahou: https://smartlink.ausha.co/machahou (https://smartlink.ausha.co/machahou) Radio Corona Internationale: https://soundcloud.com/radio-corona-internationale (https://soundcloud.com/radio-corona-internationale) Radio M: https://radio-m.net (https://radio-m.net) Vintage Arab: https://soundcloud.com/vintagearab?fbclid=IwAR21A60neAV7MEy0XYgwOOnfxzJKhUfbtMYHIU0Be9jNj6emZfWyI87EYnY (https://soundcloud.com/vintagearab?fbclid=IwAR21A60neAV7MEy0XYgwOOnfxzJKhUfbtMYHIU0Be9jNj6emZfWyI87EYnY) Link to Radio Earth Hold #1: The Colonial Voice: https://soundcloud.com/user-854660269-405465536/radio-earth-hold-colonial-voice (https://soundcloud.com/user-854660269-405465536/radio-earth-hold-colonial-voice) Link to Radio Earth Hold #3: Pitch Blue https://thecontemporaryjournal.org/strands/sonic-continuum/radio-earth-hold-003-pitch-blue (https://thecontemporaryjournal.org/strands/sonic-continuum/radio-earth-hold-003-pitch-blue)

#20 Rosa Amelia Plumelle-Uribe: penser la férocité blanche, 3e partie: Reprendre la parole aux expertsLa férocité blanche, ce sont 500 ans de crimes et d'injustice produits par la violence coloniale. Troisième et dernière partie de notre entretien avec Rosa Amelia Plumelle-Uribe, autrice de La férocité blanche, des non-blancs aux non-aryens, génocides occultés de 1492 à nos jours. Dans épisode, Rosa Amelia Plumelle-Uribe s'interroge sur le regard soi-disant neutre de ceux qui se proclament experts et appelle chacunE d'entre nous à se défaire des prisons mentales qui nous emprisonnent en questionnant les vérités officielles.Née en Colombie, Rosa-Amelia Plumelle-Uribe est descendante à la fois des populations autochtones d'Abya Yala et des AfricainEs qui y ont été déportéEs par les colonisateurs Européens.Références:Générique : Atch, Freedom, 2020.Maria Bethânia (ft. Caetano Veloso & Gilberto Gil), Saudade dela, 2009.Les ouvrages de Rosa Amelia Plumelle-Uribe: Du lynchage des noirs dans les rues au lynchage judiciaire des noirs, Éd. Anibwé, 2020; 3 Novembre 2015 Victimes innocentes des guerres, Éd. Anibwé, 2016; Victimes des esclavagistes musulmans, chrétiens et juifs. Racialisation et banalisation d'un crime contre l'humanité, Éd. Anibwé, 2012; Kongo, les mains coupées, Éd. Anibwé, 2010; Traite des blancs, traites des noirs : aspects méconnus et conséquences actuelles, L'Harmattan, 2008; La férocité blanche : des non-Blancs aux non-Aryens, génocides occultés de 1492 à nos jours, A. Michel, 2001. Les conseils de lecture de Rosa Amelia Plumelle-Uribe: En los años 70 : Tambores del destino por Peter Bourne ; Discurso sobre el colonialismo de Aimé Césaire ; Los condenados de la tierra; Piel negra máscaras blancas por Franz Fanon ; Autobiografía de Malcom X por Alex Haley ; El apartheid en la práctica, Compendio de la legislación sud-africana ; En los años 80 : Français et Africains. Les Noirs dans le regard des Blancs por William Cohen ; La politique nazie d'extermination, François Bédarida ; La destruction des Juifs d'Europe par Raul Hilberg ; Des Juifs dans la collaboration par Maurice Rajsfus ; Hitler voulait l'Afrique par Alexandre Kuma N'Dumbé III ; Science nazie, science de mort par Benno Muller-Hill ; La conquête de l'Amérique et la question de l'autre par Tzvetan Todorov ; Israël et les peuples noirs L'alliance raciste israélo arabe par Abdelkader Benabdallah ; Mémoires d'un esclave américain par Frederick Douglas ; Le code noir ou le calvaire de Canaan par Louis Sala-Molins ; En los años 90 : L'Afrique aux Amériques par Louis Sala-Molins ; Les fantômes du roi Léopold II un holocauste oublié par Adam Hochschild ; L'assassinat de Lumumba par Ludo de Witte ;L'or et le fer, Bismarck et son banquier Bleichröder par Fritz Stern ; Le septième million, par Tom Segev ; Eichmann à Jérusalem par Hannah Arendt ; Civilisation ou barbarie par Cheikh Anta Diop; Desde los años 2 000 : Le mythe de la bonne guerre par Jacques R. Pauwels ; 1914-1918 La grande guerre des classes par Jacques R. Pauwels ; La conquête continue par Noam Chomsky ; « Nous le peuple des Etats Unis » par Howard Zinn ; Une histoire populaire des Etats-Unis par Howard Zinn ; L'Holocauste dans la vie américaine par Peter Novick ; Aux origines des théories raciales par André Pichot ; Si je suis encore en vie… par Ken Saro-Wiwa ; Comment Hitler a acheté les Allemands par Götz Aly ; Les architectes de l'extermination par Götz Aly ; Silenciando el pasado por Michel-Rolph Trouillot ; Esclavage Réparation Les Lumières des Capucins et Les lueurs des pharisiens par Louis Sala-Molins.Pour aller plus loin:L'entretien de Rosa Amelia Plumelle-Uribe avec Cases Rebelles en 2014L'entretien de Rosa Amelia Plumelle-Uribe avec Thotep: partie 1 et partie 2Lettre a Yann Moix, qui traitait "d'anachronisme" l'utilisation du terme "crime contre l'humanité" concernant l'esclavage ou les crimes commis sous NapoléonExtrait de Kongo, les mains coupées sur le site de Cases RebellesExtrait de Victimes des esclavagistes musulmans, chrétiens et juifs sur le site Etat d'exceptionAdaptation radiophonique de La Férocité blanche par Le gang des gazières Voir Acast.com/privacy pour les informations sur la vie privée et l'opt-out.

#19 La férocité blanche (2/3): Trouver les mot: appeler un génocide un génocideLa « férocité blanche », ce sont les crimes produits par 500 ans de colonialisme, dont Rosa Amelia Plumelle-Uribe rapporte l'extrême violence et cruauté à travers un travail gigantesque de documentation accumulée et minutieusement analysée pendant deux décennies. Deuxième partie de notre entretien avec l'autrice de La férocité blanche, des non-blancs aux non-aryens, génocides occultés de 1492 à nos jours. Rosa Amelia Plumelle-Uribe nous présente sa réflexion, riche et fine, sur la notion de génocide, et comment elle a contribué à la redéfinir à partir de ses recherches.Née en Colombie, Rosa Amelia Plumelle-Uribe est descendante à la fois des peuples originaires d'Abya Yala (Amériques) et des populations noires qui y ont été déportées pendant la traite d'esclaves européenne. Publié en 2001, La férocité blanche est le fruit de 20 ans de réflexion, qui reste toujours pertinente.Musique:Los hijos del sol, El tamalito, 1989.Générique : Atch, Freedom, 2020.Les ouvrages de Rosa Amelia Plumelle-Uribe: Du lynchage des noirs dans les rues au lynchage judiciaire des noirs, Éd. Anibwé, 2020; 3 Novembre 2015 Victimes innocentes des guerres, Éd. Anibwé, 2016; Victimes des esclavagistes musulmans, chrétiens et juifs. Racialisation et banalisation d'un crime contre l'humanité, Éd. Anibwé, 2012; Kongo, les mains coupées, Éd. Anibwé, 2010; Traite des blancs, traites des noirs : aspects méconnus et conséquences actuelles, L'Harmattan, 2008; La férocité blanche : des non-Blancs aux non-Aryens, génocides occultés de 1492 à nos jours, A. Michel, 2001.Les conseils de lecture de Rosa Amelia Plumelle-Uribe: En los años 70 : Tambores del destino por Peter Bourne ; Discurso sobre el colonialismo de Aimé Césaire ; Los condenados de la tierra; Piel negra máscaras blancas por Franz Fanon ; Autobiografía de Malcom X por Alex Haley ; El apartheid en la práctica, Compendio de la legislación sud-africana ; En los años 80 : Français et Africains. Les Noirs dans le regard des Blancs por William Cohen ; La politique nazie d'extermination, François Bédarida ; La destruction des Juifs d'Europe par Raul Hilberg ; Des Juifs dans la collaboration par Maurice Rajsfus ; Hitler voulait l'Afrique par Alexandre Kuma N'Dumbé III ; Science nazie, science de mort par Benno Muller-Hill ; La conquête de l'Amérique et la question de l'autre par Tzvetan Todorov ; Israël et les peuples noirs L'alliance raciste israélo arabe par Abdelkader Benabdallah ; Mémoires d'un esclave américain par Frederick Douglas ; Le code noir ou le calvaire de Canaan par Louis Sala-Molins ; En los años 90 : L'Afrique aux Amériques par Louis Sala-Molins ; Les fantômes du roi Léopold II un holocauste oublié par Adam Hochschild ; L'assassinat de Lumumba par Ludo de Witte ;L'or et le fer, Bismarck et son banquier Bleichröder par Fritz Stern ; Le septième million, par Tom Segev ; Eichmann à Jérusalem par Hannah Arendt ; Civilisation ou barbarie par Cheikh Anta Diop; Desde los años 2 000 : Le mythe de la bonne guerre par Jacques R. Pauwels ; 1914-1918 La grande guerre des classes par Jacques R. Pauwels ; La conquête continue par Noam Chomsky ; « Nous le peuple des Etats Unis » par Howard Zinn ; Une histoire populaire des Etats-Unis par Howard Zinn ; L'Holocauste dans la vie américaine par Peter Novick ; Aux origines des théories raciales par André Pichot ; Si je suis encore en vie… par Ken Saro-Wiwa ; Comment Hitler a acheté les Allemands par Götz Aly ; Les architectes de l'extermination par Götz Aly ; Silenciando el pasado por Michel-Rolph Trouillot ; Esclavage Réparation Les Lumières des Capucins et Les lueurs des pharisiens par Louis Sala-Molins.Pour aller plus loin:L'entretien de Rosa Amelia Plumelle-Uribe avec Cases Rebelles en 2014L'entretien de Rosa Amelia Plumelle-Uribe avec Thotep: partie 1 et partie 2Lettre a Yann Moix, qui traitait "d'anachronisme" l'utilisation du terme "crime contre l'humanité" concernant l'esclavage ou les crimes commis sous NapoléonExtrait de Kongo, les mains coupées sur le site de Cases RebellesExtrait de Victimes des esclavagistes musulmans, chrétiens et juifs sur le site Etat d'exceptionAdaptation radiophonique de La Férocité blanche par Le gang des gazières Voir Acast.com/privacy pour les informations sur la vie privée et l'opt-out.

#18 Rosa Amelia Plumelle-Uribe. Penser la férocité blanche (1/3)Pour cet épisode, nous avons rencontré Rosa Amelia Plumelle-Uribe, autrice de La férocité blanche, des non-blancs aux non-aryens, génocides occultés de 1492 à nos jours.Aujourd'hui âgée de 68 ans, elle a accepté de nous recevoir chez elle, en banlieue parisienne. Née en Colombie, Rosa Amelia Plumelle-Uribe est descendante à la fois des peuples originaires d'Abya Yala (Amériques) et des populations noires qui y ont été déportées pendant la traite d'esclaves Européenne. Ce que Rosa Amelia Plumelle-Uribe appelle la « férocité blanche », ce sont les crimes produits par 500 ans de colonialisme, dont elle rapporte l'extrême violence et cruauté à travers un travail gigantesque de documentation accumulée et minutieusement analysée pendant deux décennies. Mais La férocité blanche est tout sauf un catalogue de l'horreur. Publié en 2001, ce livre est le fruit de 20 ans de réflexion, qui reste pertinente. Comme Rosa Amelia Plumelle-Uribe le dit elle-même, c'est une compréhension des faits qu'elle propose avant tout. Musique:Julieta Venegas ft. Marisa Monte, Ilusión, 2011.Générique : Atch, Freedom, 2020.Les ouvrages de Rosa Amelia Plumelle-Uribe: Du lynchage des noirs dans les rues au lynchage judiciaire des noirs, Éd. Anibwé, 2020; 3 Novembre 2015 Victimes innocentes des guerres, Éd. Anibwé, 2016; Victimes des esclavagistes musulmans, chrétiens et juifs. Racialisation et banalisation d'un crime contre l'humanité, Éd. Anibwé, 2012; Kongo, les mains coupées, Éd. Anibwé, 2010; Traite des blancs, traites des noirs : aspects méconnus et conséquences actuelles, L'Harmattan, 2008; La férocité blanche : des non-Blancs aux non-Aryens, génocides occultés de 1492 à nos jours, A. Michel, 2001.Les conseils de lecture de Rosa Amelia Plumelle-Uribe: En los años 70 : Tambores del destino por Peter Bourne ; Discurso sobre el colonialismo de Aimé Césaire ; Los condenados de la tierra; Piel negra máscaras blancas por Franz Fanon ; Autobiografía de Malcom X por Alex Haley ; El apartheid en la práctica, Compendio de la legislación sud-africana ; En los años 80 : Français et Africains. Les Noirs dans le regard des Blancs por William Cohen ; La politique nazie d'extermination, François Bédarida ; La destruction des Juifs d'Europe par Raul Hilberg ; Des Juifs dans la collaboration par Maurice Rajsfus ; Hitler voulait l'Afrique par Alexandre Kuma N'Dumbé III ; Science nazie, science de mort par Benno Muller-Hill ; La conquête de l'Amérique et la question de l'autre par Tzvetan Todorov ; Israël et les peuples noirs L'alliance raciste israélo arabe par Abdelkader Benabdallah ; Mémoires d'un esclave américain par Frederick Douglas ; Le code noir ou le calvaire de Canaan par Louis Sala-Molins ; En los años 90 : L'Afrique aux Amériques par Louis Sala-Molins ; Les fantômes du roi Léopold II un holocauste oublié par Adam Hochschild ; L'assassinat de Lumumba par Ludo de Witte ;L'or et le fer, Bismarck et son banquier Bleichröder par Fritz Stern ; Le septième million, par Tom Segev ; Eichmann à Jérusalem par Hannah Arendt ; Civilisation ou barbarie par Cheikh Anta Diop; Desde los años 2 000 : Le mythe de la bonne guerre par Jacques R. Pauwels ; 1914-1918 La grande guerre des classes par Jacques R. Pauwels ; La conquête continue par Noam Chomsky ; « Nous le peuple des Etats Unis » par Howard Zinn ; Une histoire populaire des Etats-Unis par Howard Zinn ; L'Holocauste dans la vie américaine par Peter Novick ; Aux origines des théories raciales par André Pichot ; Si je suis encore en vie… par Ken Saro-Wiwa ; Comment Hitler a acheté les Allemands par Götz Aly ; Les architectes de l'extermination par Götz Aly ; Silenciando el pasado por Michel-Rolph Trouillot ; Esclavage Réparation Les Lumières des Capucins et Les lueurs des pharisiens par Louis Sala-Molins.Pour aller plus loin:L'entretien de Rosa Amelia Plumelle-Uribe avec Cases Rebelles en 2014L'entretien de Rosa Amelia Plumelle-Uribe avec Thotep: partie 1 et partie 2Lettre a Yann Moix, qui traitait "d'anachronisme" l'utilisation du terme "crime contre l'humanité" concernant l'esclavage ou les crimes commis sous NapoléonExtrait de Kongo, les mains coupées sur le site de Cases RebellesExtrait de Victimes des esclavagistes musulmans, chrétiens et juifs sur le site Etat d'exceptionAdaptation radiophonique de La Férocité blanche par Le gang des gazières Voir Acast.com/privacy pour les informations sur la vie privée et l'opt-out.

We have an ax to grind today! R and N discuss the "housing crisis," why it is not really a "housing crisis" and instead is a crisis of capitalism. N discusses housing issues and the local Occupy City Hall in Bellingham. N and R eventually describe internal colonies in the United States, discuss a Chris Hedges clip and end with an excerpt from Franz Fanon's The Wretched of the Earth. Chris Hedges - The Politics of Cultural Despair: https://www.youtube.com/watch?v=GxSN4ip_F6M Franz Fanon - The Wretched of the Earth: https://bookshop.org/books/the-wretched-of-the-earth-9780802141323/9780802141323 Belingham's 210 Camp: https://www.makeshiftproject.com/kzax-blog/2020/11/21/ds43rx40e380pz22tfm1eddapr1fz8 Ending music by Sodium Bicarbonate from his track, Art Reel. --- Support this podcast: https://anchor.fm/eatingcake/support

Dans nos vies, dans les lieux où nous vivons, s'exercent aujourd'hui et depuis longtemps, des formes de domination. On n'a pas forcément les capacités de les voir et certains penseurs s'en sont rendus compte et l'ont analysé dans d'autres époques et d'autres lieux. Peut-être que tu es Algérien ou fils d'Algériens, ouvrier ou fils de paysan, femme dans un monde d'homme, enfant mal compris… Peut-être que tu n'es rien de tout ça, ou bien autre chose. En tout cas je veux te parler de Franz Fanon, parce qu'il a vécu noir dans un monde de blancs. Psychiatre français devenu moudjahidine pendant la guerre d'Algérie. Il a profondément soigné ceux que ça avait rendus malades. Il a analysé et compris ce qui était en train de se passer. Caroline Darroux est ethnologue. Elle travaille en Saône-et-Loire et dans le Morvan. Elle cherche cherche à comprendre comment on vit ici, à travers ses rencontres avec des habitants très différents. Sa méthode est l'écoute attentive, la création de liens de proximité sur le temps long. Elle met en lumière des situations locales qui rendent accessibles les grands enjeux qui traversent les sociétés. Aujourd'hui, elle attire l'attention des habitants du bassin minier sur l'importance de la pensée de Franz Fanon pour être plus libre ici.

What's 50 Cent's beef with Franz Fanon?  And what makes Ice Cube different than 50 Cent?  What to make of China's escalation of wolf-warrior diplomacy.  The progressive debate about American foreign policy--opposing US power or US militarism?  Also this episode--questioning Taiwan's future and how American hegemony ends. Alex Cooley and Dan Nexon Tweet: https://twitter.com/CooleyOnEurasia/status/1319027614305181699Rabbi Jill Jacobs Tweet: https://twitter.com/rabbijilljacobs/status/1319024272174624768?s=20Stephen Wertheim on military supremacy: https://www.nytimes.com/2020/10/15/opinion/america-global-power.html?action=click&module=Opinion&pgtype=HomepageContributors: Jake Dellow, Gaby Magnuson, Pete McKenzie, Ciara Mitchell

Antonio Tun Naal (Tabasco, 1981) Estudió la Licenciatura en artes visuales en la Universidad de Guadalajara y la Maestría en la Academia de San Carlos de la UNAM. Desde el año 2002 ha colaborado en el montaje y museografía de exposiciones en espacios como el Museo Colección Blaisten en el CCUT Tlatelolco de la UNAM, el Instituto Cultural Cabañas y el Museo de Arte de Zapopan y ha participado en la concepción de espacios independientes como Bikini Wax, o los extintos W.A.R.E.house y AVLA, Desde 2006 ha dictado conferencias, participado y moderado mesas redondas, coordinado talleres y curado exposiciones en diversos espacios, museos y ferias a nivel nacional e impartido las asignaturas del programa de pintura en la Universidad de León y de historia, teoría, pintura y producción en la ESAP.  Ha expuesto individual y colectivamente en museos y espacios públicos y privados en varios lugares de la república mexicana; Parque Fundidora de Monterrey (Bienal Nacional Arte Emergente y XII Bienal Monterrey FEMSA) Galería Charro Negro (Like a Dog Coming Out of the Reservoir), Galería Jesús Gallardo (T-rex, Tan simple como esto…), Museo Casa Lopez-Portillo (¡¿oh, entonces esto es un nopal?!), Galerías del teatro Maria Greever (Cómo perder una pelea con una zebra muerta) Plataforma de Arte (This is about Nothing) entre otros. Ha sido acreedor de menciones honoríficas en la XI bienal nacional Diego Rivera y el II concurso “jóvenes promesas de la plástica jalisciense”, así como de becas y apoyos de los programas de Jóvenes Creadores a nivel local (Gestión de espacios, León, 2009), estatal (Guanajuato, 2006) y nacional (FONCA 2007-2008). Su trabajo, principalmente pintura, se basa en la acumulación caótica como forma de existencia contemporánea, acumulación de información, materiales, objetos, historia(s), imágenes, etc. Actualmente vive y produce en la ciudad de León, Guanajuato.   Tracklisting: 1. Polonesa No.6, Chopin / discurso de Oguh Zevàch / Discurso de Ernesto Guevara ante la ONU. 2. Ermilo Abreu López - Extractos selectos de Canek, capitulo II / Raymond Lefèvre - Thème de Nicole 3. Entrevista con David Bowie en Limusina / Aretha Franklin - natural woman / Fragmentos de canciones varios sampleados. 4. Texto y música de El Acorazado Potempkin de Sergei Eisenstein/ texto y música de El Nacimiento de una nación de D.W. Griffith / fragmento del filme African leaders: Franz Fanon, de Cheikh Djemai. Dominio Público es un programa conducido por Mónica Ashida y producido por Norberto Miranda en Guadalajara, Jalisco, México. Transmitido por Jalisco Radio los martes a las 9:00pm por el 96.3FM --- Send in a voice message: https://anchor.fm/dominiopublico/message

I spoke w. Yannick Giovanni Marshall (Twitter: @furtherblack), who wrote several brilliant essays on protest, Black Lives Matter and white Supremacy. We discuss the legendary revolutionary Franz Fanon, if one's class position makes them a counter-revolutionary, the role of universities in perpetuating injustice, and what we all can do to destroy the colony. For more w. Dr. Marshall, you can check out his writing and scholarship at his website here: https://www.yannickmarshall.net/ Dr. Marshall's writing can be found in multiple outlets, one piece that caught the attention of many can be found here: https://www.aljazeera.com/indepth/opinion/black-liberal-time-george-floyd-200601155933648.html Music is 'Osaka' by Kiyoto: https://www.youtube.com/watch?v=6DDX7R7cA3w

Eugene S. Robinson is a multihyphenate of the highest order  — a singer-writer-artist-punk-ass-kicker-Editor-at-Large — and the first dude I'm going to call if I get into a fight. We talk about starting a hardcore band at 19, Black “authenticity,” life at Stanford University and getting invited to an orgy at 18-year-olds. We finally talk about the rise and fall of Code Magazine, and how Lenny Kravitz' nipple may have short-circuited the greatest men's magazine in history. I ask what Franz Fanon would think of an Oxbow show and Eugene has a really good reason for disliking Ohio.” Resources: Twitter: https://twitter.com/eugeneSrobinson (@eugeneSrobinson) Facebook: https://www.facebook.com/EugeneSRobinson (https://www.facebook.com/EugeneSRobinson) Buy some cool shit: http://oxbow.merchtable.com/ (oxbow.merchtable.com) Listen to https://open.spotify.com/artist/4m47y2u5lJBKbakAv5YAh1 (Oxbow on Spotify) https://www.patreon.com/thestomper (The Show Stomper) https://www.amazon.com/Fight-Everything-Wanted-Ass-Kicking-Afraid/dp/0061189227 (“Fight: Everything You Ever Wanted to Know About Ass-Kicking But Were Afraid You'd Get Your Ass Kicked for Asking”) https://www.amazon.com/Long-Slow-Screw-Eugene-Robinson/dp/1439244243 (“A Long Slow Screw”) https://www.amazon.com/Inimitable-Sounds-Love-Threesome-Four/dp/0956674623 (“The Inimitable Sounds of Love: A Threesome in Four Acts”) Let's Talk: Website: https://conversationforadults.com/ (conversationforadults.com) Instagram: https://www.instagram.com/conversationforadults/ (@conversationforadults) Facebook: https://www.facebook.com/conversationforadultswithjimiizrael/ (facebook.com/conversationforadultswithjimiizrael) Twitter: https://twitter.com/convoforadults (@convoforadults) Conversation for Adults is a production of http://crate.media (Crate Media)

Africa's Lit delves into Franz Fanon's seminal work, Black Skin, White Masks (1952), a critique on the vestiges of colonialism and their effect on racial identity. Through archival interview and music Daniela discusses the main relevant themes of the work today as well as some of its controversial points.

Chaque mois NoBo met en avant un profil inspirant issu de la diversité. Pour ce tout nouvel épisode numéro, nous avons reçu Fred Gnaoré, un entrepreneur dans l'âme qui aime prendre du temps pour ses proches et qui en a pris pour nous afin de nous raconter ce qui l'a mené à sa réussite avec son entreprise "African Boyz Club". Nous en avons profité pour parler de représentativité de la de la diversité dans les médias, de Franz Fanon et du Thuram d'hier et d'aujourd'hui. Un épisode en toute intimité à écouter sans plus attendre. Crédits  NoBo est un podcast présenté par Aurélie Payet et distribué par ConnectX Originals. Réalisation : Jean-Marc Nourel. Identité Graphique : Bacely Yorobi. Cet épisode à été enregistré le 6 février 2020. Inserts : OSKIDO - Ma Dlamini. © 2020 Kalawa Jazmee, Universal Music (Pty) Ltd (ZA) ; Bande-annonce "Tout simplement Noir" de Jean-Pascal Zadi et John Wax, distribué par Gaumont Distribution.

This week in episode 33 EightyTwo NinetySix, Gabrielle and Ashley discuss how they learned about Blackness and Black history, if there is such a thing as being too "woke," what culture aka "for the culture" means to them, and why there can sometimes be disconnects throughout the African diaspora within the context of Black is King and the discussion around it.    Life Hack: Azlo + Novo for business banking    In Our Own Words: (there are lots of books this time y'all): The Vanishing Half by Brit Bennett, Things Fall Apart by Chinua Achebe, Homegoing by Yaa Gyasi, Dead Aid by Dambisa Moyo, Antigua by Jamaica Kincaid, Color Me English by Caryl Phillips, Half Of A Yellow Sun by Chimamanda Ngozi Adichie, Black Skin, White Masks + Wretched of the Earth by Franz Fanon, The Autobiography of Malcolm X as told to Alex Haley, The Philadelphia Negro by W.E.B. DuBois, Behold The Dreamers by Imbolo Mbue    Caption This (Music):  G: “Shine already, it’s time already” - Already by Beyonce, Shatta Wale & Major Lazer  A: “It's an unequal sequel/No matter where I be/There's no place safe for me” - I Just Wanna Live,  Keedron Bryant   Remember to rate and subscribe to the podcast! Join the conversation online by mentioning @eighty2ninety6 on Twitter or Instagram or by using the hashtag #EightyTwoNinetySix   

Franz Fanon foi um filosofo marxista, psiquiatra e combatente da frente de libertação da Argélia. Ouça e conheça um pouco da trajetória desse incrível companheiro.

O que Jorge Aragão estava fazendo no Titanic quando a Inglaterra era o maior império do mundo? Só Franz Fanon, Lenin, Schumpeter e De Decca podem te responder! Mentira, a gente te conta tudo isso e mais um pouco. Vem com a gente, solta o play. Saiu o primeiro Episódio do Navio dos Loucos!

Political Blackness is more about the colour of your politics than the colour of your skin. Back in October 2019, to celebrate Black History Month in Scotland, we recorded an event in which Khadija, Hashim, Franklin, Eyram, Jatin, Azita and Mélina discuss the origins of political Blackness, its current use and its future. This episode explores the lived experiences of political Blackness in the UK, in Scotland and beyond. What are its benefits and drawbacks? It can challenge whiteness and resist the erasure of the “B” in BME, BAME which risk simply becoming ME (Minority Ethnic). But does it erase anti-blackness and colourism? If you enjoy our work and want to support us, you can share this episode on social media and make a donation to help us continue our work. References: Coalition for Racial Equality and Rights (https://www.crer.scot/) National Union for Students (https://www.nus.org.uk/) Franz Fanon's Black Skin, White Masks (https://en.wikipedia.org/wiki/Black_Skin,_White_Masks) Kalwant Bhopal's White Privilege: The Myth of a Post-Racial Society (https://policy.bristoluniversitypress.co.uk/white-privilege) BME/BAME (https://www.theantiracisteducator.com/bme-bame) Person of colour (https://www.theantiracisteducator.com/person-of-colour) Political Blackness (https://www.theantiracisteducator.com/political-blackness) Whiteness (https://www.theantiracisteducator.com/whiteness) --- Send in a voice message: https://anchor.fm/the-anti-racist-educator/message

In this talk we will discuss the life, philosophy and practice of the Martiniquais psychiatrist, political philosopher and insurgent thinker of decolonization, Frantz Ibrahim Fanon (1925–1961). This session will cover Fanon’s life, his conceptualization of violence and the meaning of the ‘invention of new humanity’ as the ultimate objective of the decolonial struggle. In English. … Fortsätt läsa Basic 4 – Contemporary theorists: Franz Fanon →

Welcome to the radio magazine that brings you news, commentary and analysis from a Black Left perspective. I'm Glen Ford, along with my co-host Nellie Bailey. Coming up: Black women have taken the lead in calling for a basic makeover in health care in the United States, a profession that was largely built on experimentation on enslaved Black people, and which has failed to serve Black men, women and children, ever since. And, reading may be fundamental, but much of what young people read in school is a racist lie. We'll talk with a professor whose reading list tries to correct the misinformation of US and world history. Democrats and Republicans alike stood up and cheered at President Trump's State of the Union Address, when he introduced Juan Guaido, the right-wing politician who last year proclaimed himself president of Venezuela. Nobody voted for Guaido, and Venezuela already had an elected government, but the U.S. recognized Guaido, anyway. American activists then occupied the Venezuelan embassy in Washington, to keep it from being taken over by Guaido supporters. They called themselves the Embassy Defenders. After almost a month-long siege, four of the Defenders were arrested. They face trial on February 11th, and could be imprisoned for up to a year and fined $100,000 each. One of the defenders is Kevin Zeese, of Popular Resistance. He says they're being prevented from mounting an effective defense. Black women in the United States are three times as likely to die in childbirth than white women, and Black American infant mortality is worse than in many poor countries of the world. Deirdre Cooper Owens is with the Department of History and the Humanities-in-Medicine Program of the University of Nebraska. She co-wrote a paper entitled, “Black Maternal and Infant Health: the Historical Legacies of Slavery.” Cooper Owens says much of modern U.S. medicine is based on medical practices devised during slavery. It's often said that reading is fundamental. But, what if most of what people read is historically wrong? Nana Osei-Opare teaches history at Fordham University. He submitted an article to Black Agenda Report's “Books I Teach” feature. Osei-Opare has his students read a comprehensive list of authors and subjects, from the Kenyan Mau Mau, to South African liberationist Steve, former Ghanaian president Kwame Nkrumah, and radical writer and psychiatrist Franz Fanon. Near the top of the list is a book by Ruth First, who was assassinated by the white regime in South Africa.

Welcome to the radio magazine that brings you news, commentary and analysis from a Black Left perspective. I’m Glen Ford, along with my co-host Nellie Bailey. Coming up: Black women have taken the lead in calling for a basic makeover in health care in the United States, a profession that was largely built on experimentation on enslaved Black people, and which has failed to serve Black men, women and children, ever since. And, reading may be fundamental, but much of what young people read in school is a racist lie. We’ll talk with a professor whose reading list tries to correct the misinformation of US and world history. Democrats and Republicans alike stood up and cheered at President Trump’s State of the Union Address, when he introduced Juan Guaido, the right-wing politician who last year proclaimed himself president of Venezuela. Nobody voted for Guaido, and Venezuela already had an elected government, but the U.S. recognized Guaido, anyway. American activists then occupied the Venezuelan embassy in Washington, to keep it from being taken over by Guaido supporters. They called themselves the Embassy Defenders. After almost a month-long siege, four of the Defenders were arrested. They face trial on February 11th, and could be imprisoned for up to a year and fined $100,000 each. One of the defenders is Kevin Zeese, of Popular Resistance. He says they’re being prevented from mounting an effective defense. Black women in the United States are three times as likely to die in childbirth than white women, and Black American infant mortality is worse than in many poor countries of the world. Deirdre Cooper Owens is with the Department of History and the Humanities-in-Medicine Program of the University of Nebraska. She co-wrote a paper entitled, “Black Maternal and Infant Health: the Historical Legacies of Slavery.” Cooper Owens says much of modern U.S. medicine is based on medical practices devised during slavery. It’s often said that reading is fundamental. But, what if most of what people read is historically wrong? Nana Osei-Opare teaches history at Fordham University. He submitted an article to Black Agenda Report’s “Books I Teach” feature. Osei-Opare has his students read a comprehensive list of authors and subjects, from the Kenyan Mau Mau, to South African liberationist Steve, former Ghanaian president Kwame Nkrumah, and radical writer and psychiatrist Franz Fanon. Near the top of the list is a book by Ruth First, who was assassinated by the white regime in South Africa.

Dulcie September, Dedan Kemathi, Djibo Bakary, Robert Mugabe, Franz Fanon, Toussaint Louverture etc.... sont des figures considérées, à tort ou à raison, comme des occupants du livre des Héros africains (avec un grand H).  Comment ces figures sont-elles entrées dans ce livre ? Par la porte principale ? ou par des chemins plus sinueux, chaotiques, pervers, ou même creusés par une propagande subtile des maitres d’hier et d’aujourd’hui ?

Taytu Betul, Dulcie September, Dedan Kemathi, Djibo Bakary, Moussa Traore, Robert Mugabe, Franz Fanon, Toussaint Louverture. The common thing between these women and men is that they are figures considered, rightly or wrongly, as occupants of the book of African Heroes. But how did they become a heroine or hero of African history? How do you get entered into this book? Through the front door or through a windy, chaotic, perverse path? or even one dug by a subtle propaganda of the masters of yesterday and today? How many of these authorized and imposed heroes are found in this famous book?  Let us review these paths of glory, to paraphrase Stanley Kubrick's magnificent film, or rather the British poet Thomas Gray, to whom Kubrick himself borrowed it.

Me and UCONN Ph.D student Steven Nuñez talk Franz Fanon, conspiracy theories, his time at Divinity School and shooting guns. Steven is a U.S Army special forces veteran, has bachelors in Middle Eastern Studies, Religion and Anthropology. He then went to Harvard Divinity School before getting accepted to University of Connecticut for his doctorate.

On this episode of The Critical Hour with Dr. Wilmer Leon, an interesting piece in the NY Times argues that the Obama Administration paved the way for Trump's embrace of dictators. We'll examine if the backing of various "oppressive" foreign leaders and failing to support people struggling for democratic change has been the real motivation behind American mid-east policy. In our last segment of The Critical Hour, 19 year old Ahed Tamimi was convicted of slapping a soldier and is now free after serving an eight-month prison sentence. She received a hero's welcome upon returning home and declares, "The resistance is continuing until the end of the occupation." Ahed had just watched soldiers shoot her cousin in the face when she slapped the soldier. That action is prompting others to call for justice. Psychiatrist and writer Franz Fanon says, "in cultures where women take up arms, especially patriarchal cultures, that's an enemy that can't be defeated."Have Israeli's bitten off more than they can chew on this one?GUESTS: Caleb Maupin - Journalist and political analyst who focuses his coverage on US foreign policy and the global system of monopoly capitalism and imperialism. He has appeared on Russia Today, PressTV, Telesur, and CNN. He has reported from across the United States, as well as from Iran, the Gulf of Aden and Venezuela.Ray McGovern - Former CIA analyst and co-founder of Veteran Intelligence Professionals for Peace.

Hello history lovers and welcome to rememberinghistory.com where we are remembering history and we’re making it.   Habari gani,   I’m Robin the host and in-house historian at rememberinghistory.com and I’m so glad that you’ve come back for this great and groundbreaking show. We’ve been doing something a bit different from our usual podcast show when we talk about different issues affecting the African American community, and discuss the great contributions of African Americans to their communities, the country and world. Today is a very special day because we are continuing with our celebration of Kwanzaa! We are already on day six of this uplifting and inspirational celebration. Today we will focus on the concept of Kuumba, which means creativity.   I’ll begin—as usual--by bidding you the traditional greeting of Kwanzaa in the Swahili language: Habari gani! If you’re just joining us, you’re very glad to have you with us and I would strongly urge you to listen to the 6 previous podcasts shows.   We learned yesterday that Nia or finding and living your purpose is founded on knowing your historical and cultural identity. And that your purpose should be a goal that contributes something great to your community or the world. It must be something larger than yourself and larger than the pursuit of money. I think of it as a “magnificent obsession.” If you haven’t heard the previous Kwanzaa podcasts, I strongly recommend that you do so. If you have any questions, please contact us at rememberinghistory.com website or the Wiki History Podcast page on Facebook. Stay with us today—everyone is welcome around the Kwanzaa mat (the mkeka)—but please take time to listen to the previous shows.   Let’s prepare ourselves to begin to Kwanzaa celebration for the sixth day. Sometimes I take a deep cleansing breath before the celebration begins to quiet and focus myself. Perhaps you want to stand and do a few stretching movements. Just take a moment to get centered and ready to begin the celebration. Remember Kwanzaa IS a celebration but please also show respect for this solemn ritual.   Day 6: Kuumba (creativity)   Habari gani! Your response: Kuumba!   Let’s do it again: Habari gani! Kuumba!   Now please give me the Swahili greeting. (pause) Kuumba!   The 6th day of Kwanzaa falls on December 31st and it is an extra special day! As it is New Year’s Eve, the day is an especially festive day because it marks the last day of the calendar year.   On this special final day of the year, the home is specially decorated with traditional Kwanzaa colors of black, red and green. Special dishes are made for the family and guests. On December 31, families and communities hold a karamu which is a special feast, including readings, remembrances and a festive meal. The karamu feast may consist of traditional African dishes, as well as those featuring ingredients that Africans brought to the United States...sesame seeds, peanuts, sweet potatoes, collard greens and spicy sauces, for example. This celebration may be held at a home, church or community center.   The sixth day of Kwanzaa is Kuumba! Again, it means creativity. Everyone has a different vision of creativity so let’s ask what does creativity mean in the context of Kwanzaa?   Dr. Karenga thought of Kuumba as always doing as much as we can in the way that we can in order to leave our community more beautiful and beneficial than when we inherited it.   Kuumba follows logically from the principle of Nia. (Nia means purpose which we discussed it yesterday). Kuumba is the commitment to expressing your creativity within the context of your purpose (your magnificent obsession). It is the commitment to leave the community and your world in a better position than when you came into them.   This principle was deeply rooted in ancient Egyptian culture. Creativity was considered both an original act of the Creator (or God) and a restorative act of God. There was a spiritual and ethical commitment and obligation to constantly renew and restore the legacy of the ancestors and the great works of history. This was considered as Ma’at, which we discussed in the first day of Kwanzaa called Umoja or unity. Each pharaoh saw his or her reign as a reaffirmation and renewal of the good, the beautiful and the right.   Creativity is viewed much differently in modern western culture, including African American culture. In that context, it is viewed as a method of personal and individual expression. Perhaps the missing element is the Nia, which links creativity to a larger purpose serving humanity. However, Kuumba is rooted in African philosophy and, therefore, is a part of African American heritage. Regaining and reconnecting with our historical and cultural identity is an essential step toward expressing our Kuumba and finding our Nia. These principles are, indeed, closely connected, both being dependent on learning and teaching African (and African American) history, culture and traditions.   For more information, return to the resources on purpose by WEB Dubois and Franz Fanon.   Now let’s prepare to light the Kwanzaa candles:   First, the Black candle (in the middle) is lit. Next we will light the red candle then a green candle. Then another red candle then a green candle. Finally we end with a red candle.   Take a moment to enjoy the beautifully lit candleholder (the kinara).   Not let’s read a story about the concept of Kuumba.   Just a short note. This story involves a *Griot (Pronounced Gree-Oh). A griot is a name for the traditional Storyteller and Historian in parts of West Africa. Let’s begin:   Anansi Writes a Song A lion named Simba was ruler of a small kingdom called Korro. A traveling griot* came to his village to give a performance. He played the Kora and sang stories about great men and women and the deeds they'd done. He sang about things going on all across the wide world. The king and everyone around enjoyed the music very much. When he was finished, the bard asked king Simba for a small token in exchange for his performance. Simba went into a rage! "You dare ask me for a gift!? You should be honored to have me listen! You should give me a gift!" Simba was so angry that he ordered his servants to give the griot fifty lashes. The griot returned home and told his friends what happened to him at King Simba's court. They were shocked and angry to hear of the meanness of the king. Anansi was among the friends of this griot and he decided to write a song to let everyone know how they felt about Simba. It went like this. Simba the Lion, king of Korro, He is fat and very flabby. Simba the Lion, king of Korro, He's a fool whose mane is shabby. Simba the Lion, king of Korro, his face is ugly, his teeth are few. Simba the Lion, king of Korro, He wrote the song with a very catchy tune and people all over the countryside began to sing it. Women sang it while they were cleaning clothes at the river. Children sang it during their games. Men sang it while digging yams. It was heard at dances and festivals. Soon it was known all over Africa. When the king heard the song, he sent for the griot he had mistreated and asked him, "Who has written this song about me?" "It was Anansi who wrote the song, but everyone sings it," responded the griot. "I will give you much money if you tell him to stop the song." Simba promised. But the griot refused saying, " A thing once it is done cannot be undone. You did not have to have me beaten, but you did. And now you cannot undo it. Anansi did not have to write the song, but he did. Now the song is alive among the people. It cannot be taken back." Anansi's song about Simba is still sung to this day. Simba the Lion, king of Korro, He is fat and very flabby. Simba the Lion, king of Korro, He's a fool whose mane is shabby. Simba the Lion, king of Korro, his face is ugly, his teeth are few. Simba the Lion, king of Korro. The End. KUUMBA — Creativity   If you like, you can discuss this story and what it meant to you. No pressure or demands. This is a time of sharing for those who wish to share. And a time of listening for those who prefer to listen. Now let’s fill and pass the unity cup (kikomba cha umoja). Everyone take a sip. Pause and reflect on the concept of Kuumba (creativity) and how you can bring more beauty and benefit to your world in your own special or unique way. Try to think of your special gifts and how they can be used to uplift humanity. Then blow out the candles. This concludes Day 6 of the Kwanzaa celebration. Again I want to thank Eshu Bumpus for providing this story about creativity. This story was written by Eshu who is an accomplished storyteller and expert on Kwanzaa. You might know that storytelling has strong roots in African culture as a method of teaching and transforming as well as entertainment. Eshu has a website called www.folktales.net. Thank you for participating in Day 6 of Kwanzaa with us. Remember to visit us on our Facebook page called Wiki History if you need more information or want to share your Kwanzaa experiences with us. We hope to see you tomorrow at rememberinghistory.com where we are remembering history and we’re making it. Kwanzaa yenu iwe na heri. (Kwanzaa YEH-Noo ee-wah nah heh-REE). Happy Kwanzaa!

Hello history lovers and welcome to rememberinghistory.com where we are remembering history and we’re making it.   Habari gani, I’m Robin the host and in-house historian at rememberinghistory.com and I’m so glad that you’ve come back for this great and groundbreaking show. We’ve been doing something a bit different from our usual podcast show when we talk about different issues affecting the African American community, and discuss the great contributions of African Americans to their communities, the country and world. Today is a very special day because we are continuing with our celebration of Kwanzaa! We are already on day five of this uplifting and inspirational celebration. Today we will focus on the concept of Nia which means purpose.   I’ll begin by bidding you the traditional greeting of Kwanzaa in the Swahili language: Habari gani! If you’re just joining us, you’re very glad to have you with us and I would strongly urge you to listen to the 5 previous podcasts: the introduction to Kwanzaa podcast, the first day of Kwanzaa podcast (called umoja or unity), and the second day of Kwanzaa podcast (called kujichagulia or self-determination), day 3 of the Kwanzaa podcast which is called Ujima and yesterday, we did day four of Kwanzaa, which is called Ujamaa.   We learned yesterday that cooperative economics of Ujamaa) is a commitment to shared social wealth and working not only to help people that are disadvantaged or impoverished, but actually ending poverty itself. We learned that Julius Nyerere (who was the first president of Tanzania) was a strong advocate of Ujamaa or African socialism for his people and he was much beloved by them. Remember they called him Mwalimu, which is a name for a beloved and respected teacher. And you might remember that Dr. Martin Luther King fought against poverty and materialism, which he said created a sick society. He was a true radical. If you haven’t heard the previous Kwanzaa podcasts, I strongly recommend that you do so. If you have any questions, please contact us at rememberinghistory.com website or the Wiki History Podcast page on Facebook. Stay with us today—everyone is welcome around the Kwanzaa mat (the mkeka)—but please take time to listen to the previous shows.   Let’s prepare ourselves to begin to Kwanzaa celebration for the fifth day. Sometimes I take a deep cleansing breath before the celebration begins but I always find some way to quiet and focus myself. Perhaps you want to stand and do a few stretching movements. Just take a moment to get centered and ready to begin the celebration. Remember Kwanzaa IS a celebration but please also show respect for this solemn ritual.   Day 4: Nia (Purpose)   Habari gani! Your response: Nia!   Let’s do it again: Habari gani! Nia!   Now please give me the Swahili greeting. (pause) Nia!   The fifth day of Kwanzaa is Nia! It means purpose. That’s a rather vague concept so let’s ask what does purpose mean in the context of Kwanzaa?   Dr. Karenga thought of Nia as building our communities together, maintaining them, and restoring them to greatness.   Nia is essentially a commitment to the collective vocation of building, developing and defending our national community, its culture and history in order to regain our historical initiative and greatness as a people. This requires an understanding that our role in human history has been and remains a significant one and that we, as an African people share in the grand human legacy that Africa has given to the world. We have the legacy of not only being the fathers and mothers of humanity but also the fathers and mothers of human civilization. It’s unacceptable that we who are the fathers and mothers of human civilization have been playing the role of cultural children of the world. The principle of Nia brings awareness to our purpse in light of our historical and cultural identity.   Inherent in this discussion of deriving purpose from our historical and cultural identity is the focus on generational responsibility. Franz Fanon (remember him from our discussion of self-determination/kujichagulia) poses this responsibility in competing terms by saying “each generation must, out of relative obscurity, discover its mission and then fulfill or betray it. He suggests that this “mission” should be framed within the larger context of the needs, hopes and aspirations of the people. He goes further to state that each of us is morally and culturally obligated to participate in creating a context of maximum freedom and development of the people.   Finally, Nia suggests that personal and social purpose do not conflict but rather complement each other. The highest form of personal purpose is, in the final analysis, a social purpose. And a social purpose is a personal purpose that translates into a vocation and commitment which involves and benefits the collective whole AND gives fullness and mean to a person’s life in a way that individualistic and isolated pursuits cannot.   According to the Nia concept, true greatness and growth can never occur in isolation or at another’s expense. African philosophy teaches that we are first and foremost social beings who reality and relevance are root in the quality and kinds of relationships that we have with others. WEB Dubois (a scholar who wrote the Souls of Black Folk) stressed education of social contribution and rejected vulgar careerism rooted in the sole pursuit of money. This reiterates that purpose is not to simply create money markers but to cultivate men and women capable of social and human exchange on a larger and more meaningful scale, men and women of culture and social conscience, men and women of vision and values that expand the human project of freedom and development rather than diminish it.   Wow, there is a lot of relevance and reflection for African Americans! Understanding our purpose from the perspective of a historical and cultural identity requires us to KNOW our historical and cultural identity. Yet this has been denied to us since the day that we were brought to the United States. African history is not taught in elementary or high school. It is available at the college level but, by that time, African American children have already learned many myths about the continent. These myths make African American children embarrassed or ashamed of their African roots. And this disinformation is difficult to override after it is learned.         So, the African American community is challenged with teaching African history, its greatness and glory and its cultural traditions to the next generation. Because with the historical and cultural identity, finding and pursuing one’s true and higher purpose is difficult and confusing.   It is important to pursue the highest and loftiest purpose that uplifts and develops the community and world. And this need not conflict with one’s personal (or career) goals. However, this can conflict with western philosophy that focuses on the materialistic and “me-first” goals of the individual over the development of the community. Yet this philosophy remains deeply present in the African American community though it is often disparaged. But, when considered with the other communitarian principles of Kwanzaa, it shows that our fates are connected. When one African is suffering, all Africans are suffering. And when any African American is suffering, all African Americans are suffering. African Americans have shown their understanding in this principle through their courage and efforts during the slavery period, the struggle for civil rights and the Black empowerment—political and economic--movements.  But the development of a purpose that is a true expression of one is based on knowing one’s historical and cultural identity. And African Americans are learning and teaching this as never before in our history. On that high note, let’s move to the next part of the Kwanzaa celebration of Nia.   But quickly let me just mention that I strongly encourage everyone to read Franz Fanon’s The Wretched of the Earth and The Souls of Black Folk by WEB Dubois. These are books to read again and again and keep in your library. Then pass them on to your children.   Now, let’s light another green candle.   We will light a lot of candles today so let me just say the order:   Black candle (in the middle) is lit first. Then the Red candle to the far left is lit Next the Green candle to the far right is lit Then the red candle farthest to the left is lit. Then (today) another green candle farthest to the right is lit. (pause)   Take a moment to enjoy the beautiful lit candleholder (the kinara).   Not let’s read a story about the concept of Nia.   The Name of the Tree  Once there was a terrible drought in the land of the animals. A kindly king came from over the mountain and planted a special tree. He told them that this tree would bear fruit all year round in any kind of weather. All they had to do to get the fruit was to speak its name. The name of the tree was Oowungalema. The animals thanked the kind old king and he returned to his own land, which was far over the mountain. The animals then sounded the Great Drum to call everyone for miles around. When all were gathered at the tree, the lion asked Anansi to speak the name of the tree. "I thought you were going to remember the name!" said Anansi. "I don't remember the name!" said the lion, "Someone must know it!" They asked everyone who had been there when the old king planted the tree, but not one of them could remember the name of the tree. They decided to send someone to ask the king for the name. They were all very hungry, so they decided to send someone fast. They sent the hare. The hare ran as fast as he could through villages, across the river, through the bush, over the mountain and straight to the court of the kindly old king. The king told him, "The name of the tree is Oowungalema." The hare ran back, repeating the name to himself as he went along. On the way home, he stopped at the river to rest and take a drink. The water was nice and cool. It felt good after all that running. The hare splashed around for a while to cool himself off, then he got out of the water and started back to the tree. When he got back, the animals all cheered. "Now we can have the fruit! " they shouted. Hare went up to the tree to speak the name, "Oomagamoomoo, no, oobapadoopa, Noomooogamooga" Try as he might, the hare just couldn't remember the name. "We have to send someone else." Lion said at last. So the springbok was sent. She ran all the way to the king over the mountain and tried to keep the name in her head all the way home, but coming through the forest, she tripped over a root and bumped her head. The name was lost again. Next they sent Leopard, but on the way back he started chasing a monkey who was teasing him. He forgot the name as well. Many others tried and failed until finally, the tortoise asked if she might go. Most of the animals laughed because the tortoise is so slow. "Give her a chance!" Anansi said, "She may succeed where the rest of us have failed." The tortoise went to her mother and asked, "What do you do if you must remember something very important?" Her mother told her to keep repeating it no matter what happens. So the tortoise set out on her journey. When she reached the king over the mountain, he said, "The name of the tree is Oowungalema." Tortoise kept repeating it over and over to herself all the way home. When the monkeys teased her in the forest, she only said, " Oowungalema." When she passed by the river and the sound of the water made her thirsty, she looked at the water and said, "Oowungalema." And when she got near her house and her children came running to her, she only said, "Oowungalema." Finally, the tortoise came to the tree. All the other animals were anxiously waiting. The lion spoke, "Tortoise, please speak the name of the tree." Tortoise said, "Oowungalema." At last, the animals were able to eat the fruit. Everyone was grateful to the tortoise who kept to her purpose where every one else had failed. The end. If you like, you can discuss this story and what it meant to you. No pressure or demands. This is a time of sharing for those who wish to share. And a time of listening for those who prefer to listen. Now let’s fill and pass the unity cup (kikomba cha umoja). Everyone take a sip. Pause and reflect on the concept of Nia (or purpose) and what you feel is your TRUE purpose in life. Try to think of it as something that is bigger than just you, something that can move and uplift humanity. Then blow out the candles. (pause) This concludes Day 5 of the Kwanzaa celebration. Again I want to thank Eshu Bumpus for providing this story about collective work and responsibility. This story was written by Eshu who is an accomplished storyteller and expert on Kwanzaa. Eshu has a website called www.folktales.net. Thank you for participating in Day 5 of Kwanzaa with us. Remember to visit us on our Facebook page called Wiki History if you need more information or want to share your Kwanzaa experiences with us. We hope to see you tomorrow at rememberinghistory.com where we are remembering history and we’re making it. Kwanzaa yenu iwe na heri. (Kwanzaa YEH-Noo ee-wah nah heh-REE). Happy Kwanzaa!          

Hello history lovers and welcome to rememberinghistory.com where we are remembering history and we’re making it.   Habari gani, I’m Robin the host and in-house historian at rememberinghistory.com.   I’m so glad that you’ve joined us for this great and groundbreaking show that will inspire YOU and your FAMILY with true stories, real experiences, practical lessons, cultural traditions, and fun celebrations—all inspired by African American history and culture. rememberinghistory.com or at this Wiki history podcast show. Remember boring stuff is NEVER allowed at the Wiki History podcast show so get ready for exciting stuff today—the second day of our Kwanzaa celebration.   So, I’ll bid you the traditional greeting of Kwanzaa in the Swahili language: Habari gani! If you’re just joining us, you’re very welcome but I would strongly urge you to listen to the introductory podcast show on Kwanzaa and the show about the first day of Kwanzaa called Umoja, which means unity.   We learned yesterday that unity (or umoja) is the foundational principle AND practice of the Kwanzaa celebration so it’s important to learn about unity. Listening to our podcast show will help so I really recommend it. If you have any questions, please contact us at rememberinghistory.com website or the Wiki History Podcast page on Facebook.   Definitely stay with us today but, when you get a chance, I think that you will learn a lot about what Kwanzaa is, who started it and why it was founded in 1966 and the importance of unity on which all the other principles are based. Always good to have background information. Knowledge is power.   Let’s prepare ourselves to begin.   Day 2: Kujichagulia (or self-determination)   Habari gani! Your response: Kujichagulia!   Let’s do it again: Habari gani! Kujichagulia!   Now please give me the Swahili greeting. (pause) Kujichagulia!   Yes, the second day of Kwanzaa is Kujichagulia! It means self-determination. But what is self-determination?   Dr. Karenga said self-determination is: To define ourselves, name ourselves, create for ourselves and speak for ourselves.   This is a particularly important concept for African Americans. But first let’s go a little more deeply into examining the principle.   Self-determination (I will use the English word) is both a commitment and a practice. It demands that we, as an African people, define, defend and develop ourselves instead of encouraging others to do this for us. It requires that we learn, accept and embody our history and culture and commit to shape our world in our own image. It is also a call to bring our own unique perspective to the world and speak its truth to the world.   Self-determination is a fundamental part* of freedom and of being a free people. For that reason, we also want the world to reflect our truth and perspective, our image AND our interest. Before we are able to reflect this to the world, we must as individuals, develop a strong sense of self-awareness and self-acceptance.   The great Franz Fanon (who wrote the groundbreaking book, The Wretched of the Earth), has said that each person must ask himself or herself three questions:   Who am I? Am I really who I say I am? Am I all that I ought to be?   Yes, those are not easy questions, but they are important even essential to self-awareness and self-acceptance as a prelude to self-determination. They are not simply questions of personal identity, but more profoundly, they are also questions of history and culture. They are questions of understanding and accepting a collective identity.   Returning to the three questions.   Who am I? To answer this question requires the individual to know and live one’s history and to practice one’s culture.   Am I really who I say I am? To answer this question requires the individual to have an employ a level of cultural authenticity, discerning between what is merely appearance and what is fundamental, what is culturally rooted and what is foreign.     Am I all that I ought to be? To answer this question requires the individual to use ethical and cultural standards to measure individuality and personhood. To examine the quality of one’s thought and practice in the context of who they are at this time and who they want to be now and in the future.   These are not easy questions or self-examinations but they are important exercises to attain a full level of self-realization. They are important for exercising your rights to freedom. Freedom is not free and self-examination is one cost of it.   For African Americans, this is particularly important because self-determination was denied to us in the United States. As enslaved persons, we were denied EVERY type of power or right to live as free persons and to pursue a self-determined path. That also involved the denial of our African history, language, and culture. After the end of slavery, African Americans were STILL denied this right and power. We were given labels rather than being allowed to name ourselves. We were denied a proper education, the right to vote, the right to own property, to travel, to marry whom we chose, and many other fundamental rights to determine and shape our lives and our future. That is why the celebration of Kwanzaa is so important as it helps us to remember and connect with our heritage. And Carter G. Woodson founded Black History month (today called African American history month) for the same reason. He said, “If a race has no history, if it has no worthwhile tradition, it becomes a negligible factor in the thought of the world, and it stands in danger of being exterminated.”   But the commitment to self-determination was ALWAYS present in Black people even after we first landed in America. (This is not a surprise since this concept is an integral part of African cultures.) So, we fought for freedom. We have fought for equality. And we fought to define ourselves, name ourselves, create for ourselves and speak for ourselves. (Dr. Karenga was right about that.) But the struggle continues. For rights and powers individually and collectively. Learning our history and culture is an important. Practicing our culture is important.   So that ends the discussion of self-determination (or kujichagulia—I felt the need to use the Swahili word, exercising my right to use my language of choice). Please remember to ask yourself: Who am I? Am I really who I say I am? Am I all that I ought to be? Ask yourself every day. And I strongly encourage you to read The Wretched of the Earth by Franz Fanon. He was a true warrior for freedom and self-determination of the African people. His book is life-changing.   It is now time to light the red candle farthest to the left.   It is now time to hear a Kwanzaa story about self-determination.   The Three Tests Once, long ago three tigers came to Africa. They went to the country of the animals and made this terrible announcement. "From now on, this land will be ruled by the Tigers. We are, after all, the strongest, fastest and wisest of all animals. Therefore, we are the only fit rulers." they claimed. A little mouse spoke up from the crowd, " But we have a council where we make our decisions together, we don't need or want any ruler." One of the tigers let out a roar so loud and fierce that the poor mouse started running and didn't stop until he was in the land of the humans. To this day, he lives in the houses of humans. Her cousin, the field mouse misses her terribly. The other animals didn't like the idea much either, but they looked at those tigers' big claws and sharp teeth and were afraid to speak. These tigers were even bigger than the lion. "We will collect taxes and we'll also change the name of this country. From now on, this will be Tigerland and you will call yourselves servants of the tigers." they said. Finally, Anansi spoke. "Great tigers, it is clear that you are strong, fast and wise, but just so that everyone will know for sure that you are stronger, faster and wiser than anyone else, let us have a contest." Anansi suggested. The tigers liked the idea, so Anansi continued. "Let us prepare ourselves, then tomorrow we will choose someone to compete against each of you." So the tigers left and the animals held a private meeting to discuss what to do. The next morning, the animals were ready. The tigers came to the council circle. The strongest tiger spoke first. "Who will compete against me?" he asked. "I will." said the tiny voice of the field mouse. The tiger laughed until he cried. "This will not take long." he said. "Who will race me?" roared the swiftest tiger. "I will." said the tortoise. "This is no contest at all!" shouted the tigers. Hare told the third tiger, " I must bring you to the home of the owl. She is the wisest of all creatures." "We will see," said the tiger. First was the contest of strength. The field mouse brought the tiger to a large clearing. They each stood at one edge of the clearing with one end of a rope. Between them was placed hundreds of big thorn bushes. When she gave a signal of two short tugs on the rope, the tiger was to start pulling. The loser would get dragged across the thorns. The tiger laughed at the little mouse and said that he was ready. She gave the signal, and the tiger began to pull. What he didn't know was that behind the field mouse, standing in the forest was a great bull elephant holding onto the rope. So while the tiger pulled on one end, the elephant pulled on the other. The tiger got dragged all the way through the thorn bushes yelling, " Ouch! OOOCH! Ouch! Ouch!" all the way. "If this is how strong the mice are, I would hate to see what the other animals can do!" he shouted.  Next was the race. The tortoise brought the fastest tiger to a five-mile stretch of road in the forest. At each mile marker, one of tortoise's cousins was hiding. (To the tiger they would all look alike.) When the race began, Tiger went zooming away, leaving the tortoise in his dust. As he was coming to the first mile marker, the tiger was laughing to himself. "How could a tortoise think he could outrun me?" he said. Just then, Tortoise came out from his hiding place behind the mile marker. "What took you so long, Mr. Tiger?" he asked politely. Tiger was shocked. "How did you get here so fast?!" he screamed. Tortoise didn't answer. He just slowly plodded off toward the next marker. The tiger zoomed past him and ran at top speed to the second mile-marker, only to find Tortoise sitting there waiting. "I really thought tigers were faster than this." he said, sounding very disappointed. "I'll beat you yet!" shouted the tiger as he sped to the next marker. At this third marker, Tortoise was sitting down playing a game of Mankala with Anansi and laughing about how easy the race was. Tiger couldn't believe his eyes. At the fourth marker, Tortoise was asleep, snoring loudly. Tiger sped by him so fast that he left the tortoise spinning like a top. Finally, tiger was racing toward the finish line. Tortoise was nowhere in sight. Tiger was running at full speed. Nothing could stop him now. Yet, as he got closer to the line, he noticed a little round thing sitting there. It must be a rock he told himself. But as he got closer, he saw that little head and those four little legs and he knew. Tortoise was already there! "It's impossible!" he screamed. But no matter how much he screamed, it didn't change the fact that Tortoise had won the race.  Now the hare was bringing the third tiger to the home of the wise old owl. But the hare kept complaining of stomach pains and said that he couldn't walk very well. "Can't you get someone else to show me the way?" said the tiger angrily. "I'm the only one who knows the way," whispered Hare, "It's a secret." Tiger was irritated. " Then you'll just have to ride on my back," he said. They rode on for a little while, but the hare kept letting himself slide off the tiger's back, so they weren't making much progress. "If you bring me to my house, I can get my saddle." Hare suggested, "That way, I won't slip off." So the tiger brought the hare home and let Hare put a saddle on him. "And if you let me use these reins," Hare continued, "I can steer you left or right without talking so much. I have a sore throat you know." Tiger agreed. Then the hare went into his house and came out wearing spurs and carrying a whip. "Wait a minute!" said Tiger, "What's all that for?!" "Oh I just wear these spurs for show." Hare said. " And the whip is so I can keep the flies off you while you're giving me a ride." "Okay," said the tiger, "But be careful." So they rode on, but not to the owl's home. They went right to the council circle. All the other animals were gathered there. When Hare came in sight of the other animals, he dug his spurs into the tiger's sides and snapped that whip against the tiger's backside and yelled "GITTY UP HORSEY!" That tiger went jumping and howling through the crowd looking about as foolish as a fool can look. All the animals laughed and laughed. The other tigers were so embarrassed that they pleaded with the hare to stop. The hare got off the tiger's back and took his saddle and reins. Those tigers agreed never to come back to Africa again. That's why, to this day, there are no tigers in the forests of Africa. And everyone got along fine in the land of animals with everyone as equals, no kings, no queens, no rulers. The End.       If you like, you can discuss this story and what it meant to you. No pressure or demands. This is a time of sharing for those who wish to share. And a time of listening for those who prefer to listen. Now let’s fill and pass the unity cup (kikomba cha umoja). Everyone take a sip. Pause and reflect on the concept of kujichagulia (self determination) for a moment. Perhaps consider the three questions: who am I? Am I really who I say I am? Am I all that I ought to be? Then blow out the candle. This concludes Day 2 of the Kwanzaa celebration. I just want to thank Eshu Bumpus for providing this story about self-determination. This story was written by Eshu who is an accomplished storyteller and expert on Kwanzaa. You might know that storytelling has strong roots in African culture as a method of teaching and transforming as well as entertainment. Eshu has a website called www.folktales.net. I am so grateful that he has agreed to allow us to present his stories on this Wiki history podcast. Thank you for participating in Day 2 of Kwanzaa with us. Remember to visit us on our Facebook page called Wiki History if you need more information or want to share your Kwanzaa experiences with us. We hope to see you tomorrow at rememberinghistory.com where we are remembering history and we’re making it. Kwanzaa yenu iwe na heri. (Kwanzaa YEH-Noo ee-wah nah heh-REE). Happy Kwanzaa!                  

Hablamos de la participación de la comunidad afrodescendiente en el proceso de paz entre el Gobierno y las FARC llevado a cabo en La Habana. Y, del asesinato desde aquella firma en Cartagena de líderes sociales comunitarios en toda Colombia. Escuchamos música de todas las latitudes. Cristh Pérez con ''El Rincón del Vacilo'' presentando un juglar del vallenato y en ''SoundSystem'' algo de salsa y champeta. ''La Metrala'' con un dato del campeón Edgar Perea y en ''LeerENegro'' el libro ''Los Condenados de la Tierra'' de Franz Fanon. Lanzamientos internacionales de La Wey y Su Matraka Live desde Francia con la canción ''Selvático''. Y desde él Chocó, Dinko Manute con ''No Dices Nada''.

In this episode, in honor of Black History Month, we provide an overview of historical Black and Pan- African revolutionaries, whom have made important contributions to liberation struggles and ideologies. Tune in to hear our views of figures including W.E.B. Du Bois, Marcus Garvey, Nat Turner, Kwame Nkrumah, Patrice Lumumba, Amilcar Cabral, Franz Fanon,  C.L.R James, Angela Davis, Huey P. Newton, Assta Shakur, and Malcolm X, Kwame Ture, and Manning Marable. 

The Black Panther Party combined Black Power’s militancy with socialist ideology, and infused funk music with Franz Fanon’s writings.  Their impact on American culture, from music to style to community organizing, continues to resonate today.   Fifty years after the birth of Black Panther Party, we take a look at the lasting cultural legacy of the Black Panther Party through the eyes of the generations that followed.

The Black Panther Party combined Black Power’s militancy with socialist ideology, and infused funk music with Franz Fanon’s writings.  Their impact on American culture, from music to style to community organizing, continues to resonate today.   Fifty years after the birth of Black Panther Party, we take a look at the lasting cultural legacy of the Black Panther Party through the eyes of the generations that followed.

Mission Encre Noire Tome 16 Chapitre 210 Aujourd'hui à DésOrienté, une émission vraiment spéciale, car Jean-Pierre vous présente Naguib Mahfouz, un des auteurs les plus marquants de la littérature arabe moderne, avec une carrière qui s'étend sur près de 60 ans et qui a donné le jour à plus de 50 romans et recueils de nouvelles, carrière aussi qui lui a valu le Prix Nobel de Littérature en 1988. À l'émission, nous nous penchons sur Karnak Café, paru en langue arabe en 1974 et disponible en français depuis 2010 aux éditions Actes Sud, Babel. L'histoire se déroule au Caire, capitale égyptienne, vers la fin des années 1960, en pleine période nassérienne.  Mahfouz y fait un compte rendu amer du nouveau socialisme arabe, à travers l'histoire de 3 étudiants, trois amis dont la vie bascule après un passage dans les geôles du pouvoir. Roman politique, roman troublant, il demeure un ouvrage d'actualité, 40 ans après sa publication, parce qu'il met en exergue les dissensions au sein d'une société qui, d'une part aspire à une révolution, et de l'autre, toute l'impasse politique et social qui l'empêche.    Extrait: Je découvris le Karnak par hasard. J'étais allé porter ma montre à réparer, rue Mahdi, et devais la récupérer quelques heures plus tard. Puisqu'il me fallait attendre, je décidai de tuer le temps en admirant les bijoux et bibelots exposés dans les boutiques qui bordaient la chaussée. Ce fut au cours de ma promenade que je tombai sur ce café. Et, malgré son exiguïté et sa situation en retrait de la rue principale, il devint dès ce jour-là mon repaire favori. Il est vrai que j'hésitai un instant sur le seuil, jusqu'à ce que j'aperçoive, assise à la caisse, une femme. Une femme d'un certain âge, mais qui gardait l'empreinte d'une beauté passée. Ses traits fins et nets caressèrent les fibres de ma mémoire et firent jaillir le flot des souvenirs. J'entendis résonner l'écho d'un tambourin, un parfum d'encens titilla mes narines, un corps ondula, celui d'une danseuse orientale! Oui, c'était elle, l'étoile de l'Imad Addine, Qurunfula, la star, le rêve incarné des florissantes années 1940.  Éric profite de l'actualité littéraire des dernières semaines pour présenter deux auteurs incontournables. Je soussigné Mahmoud Darwich paru en 2015 aux éditions Actes Sud/l'orient des livres de Ivana Marchalian, comme son titre l'indique est l'occasion rêvée de découvrir le fameux poète. Un livre entretien avec la journaliste libanaise Ivana Marchalian qui réussi à approcher en douceur l'écrivain, encore réticent à donner des entrevues en 1991. La Palestine est au coeur de cette oeuvre immense, ses textes interprétés et chantés par des millions d'arabes dans le monde sont des symboles de la liberté et de la révolution. Mahmoud Darwich décédé en 2008, recevra des obsèques nationales à Ramallah. Extrait:  Ma mère, c'est ma mère. Si je pouvais défaire sa taille et sa chevelure de la malédiction des symboles, je le ferais. Oui, j'ai laissé mon visage dans son mouchoir, car loin d'elle, je perds mes rêves. Et lorsque, de toute la tragédie qui se déroule dans et autour de mon pays, je ne revendique que le mouchoir de ma mère, je recouvre ma véritable personnalité, une image conforme à ce que je suis et non telle qu'elle a été définie par le grand crime commis dans mon pays d'une part, ni par l'héroïsme d'autre part.   Paru aux éditions Mémoire d'Encrier en 2016. Sur Fanon, le second ouvrage est à porter à l'initiative de Bernard Magnier, journaliste français et conseiller littéraire au théatre du Tarmac à Paris. Lors d'une représentation en 2013 de l'oeuvre de Franz Fanon, Les damnés de la terre, une invitation a été lancée à une trentaine d'écrivains (es): Comment parler de l'immense héritage de l'écrivain Franz Fanon aujourd'hui ? Comment nous faire vivre et vibrer à la lecture de ses mots ? Comment faire ressentir la brûlure matricielle de la découverte de ses textes initiatiques ? Franz Fanon, c'est cette lumière dans les ténèbres de la colonisation. Mort en 1966, il aura cherché toute sa vie, dans le combat, à libérer l'homme, pour le salut commun. Né en Martinique, résistant de la première dans la France occupée, il sera combattant du côté du FLN algérien.Son oeuvre reste diablement d'actualité. C'est avec ferveur et admiration que ces trente auteurs(es) replacent Franz Fanon dans le débat actuel et de la plus brillante façon possible: du bout de leur plume, originale, personnelle et militante.  Extrait: Et si Saint-John Perse, autre antillais, m'émerveillait par la beauté de sa poésie et son univers, l'heure était à l'attachement à Franz Fanon qui nous incitait avec son écriture enflammée jusqu'à contester Léopold Sédar Senghor à cause de sa proximité avec le président habib Bourguiba. Ses deux esprits, pères de leur nation, adhéraient à la francophonie, à l'internationale socialiste, se comportaient avec modération à l'égard de l'ancien colonisateur. Sans laisser de place au doute, nos convictions prenaient fait et cause pour Fanon: voilà un martiniquais qui choisit de devenir Algérien par amour de la justice. Grand frère et défenseur des opprimés. Comment ne pas le faire figurer dans notre panthéon ? Fallait-il pour cela sacrifier l'immense poète qu'est Senghor ? Trop pressés pour apprécier les oeuvres à leur juste valeur !

Mission Encre Noire Tome 16 Chapitre 210 Aujourd'hui à DésOrienté, une émission vraiment spéciale, car Jean-Pierre vous présente Naguib Mahfouz, un des auteurs les plus marquants de la littérature arabe moderne, avec une carrière qui s'étend sur près de 60 ans et qui a donné le jour à plus de 50 romans et recueils de nouvelles, carrière aussi qui lui a valu le Prix Nobel de Littérature en 1988. À l'émission, nous nous penchons sur Karnak Café, paru en langue arabe en 1974 et disponible en français depuis 2010 aux éditions Actes Sud, Babel. L'histoire se déroule au Caire, capitale égyptienne, vers la fin des années 1960, en pleine période nassérienne.  Mahfouz y fait un compte rendu amer du nouveau socialisme arabe, à travers l'histoire de 3 étudiants, trois amis dont la vie bascule après un passage dans les geôles du pouvoir. Roman politique, roman troublant, il demeure un ouvrage d'actualité, 40 ans après sa publication, parce qu'il met en exergue les dissensions au sein d'une société qui, d'une part aspire à une révolution, et de l'autre, toute l'impasse politique et social qui l'empêche.    Extrait: Je découvris le Karnak par hasard. J'étais allé porter ma montre à réparer, rue Mahdi, et devais la récupérer quelques heures plus tard. Puisqu'il me fallait attendre, je décidai de tuer le temps en admirant les bijoux et bibelots exposés dans les boutiques qui bordaient la chaussée. Ce fut au cours de ma promenade que je tombai sur ce café. Et, malgré son exiguïté et sa situation en retrait de la rue principale, il devint dès ce jour-là mon repaire favori. Il est vrai que j'hésitai un instant sur le seuil, jusqu'à ce que j'aperçoive, assise à la caisse, une femme. Une femme d'un certain âge, mais qui gardait l'empreinte d'une beauté passée. Ses traits fins et nets caressèrent les fibres de ma mémoire et firent jaillir le flot des souvenirs. J'entendis résonner l'écho d'un tambourin, un parfum d'encens titilla mes narines, un corps ondula, celui d'une danseuse orientale! Oui, c'était elle, l'étoile de l'Imad Addine, Qurunfula, la star, le rêve incarné des florissantes années 1940.  Éric profite de l'actualité littéraire des dernières semaines pour présenter deux auteurs incontournables. Je soussigné Mahmoud Darwich paru en 2015 aux éditions Actes Sud/l'orient des livres de Ivana Marchalian, comme son titre l'indique est l'occasion rêvée de découvrir le fameux poète. Un livre entretien avec la journaliste libanaise Ivana Marchalian qui réussi à approcher en douceur l'écrivain, encore réticent à donner des entrevues en 1991. La Palestine est au coeur de cette oeuvre immense, ses textes interprétés et chantés par des millions d'arabes dans le monde sont des symboles de la liberté et de la révolution. Mahmoud Darwich décédé en 2008, recevra des obsèques nationales à Ramallah. Extrait:  Ma mère, c'est ma mère. Si je pouvais défaire sa taille et sa chevelure de la malédiction des symboles, je le ferais. Oui, j'ai laissé mon visage dans son mouchoir, car loin d'elle, je perds mes rêves. Et lorsque, de toute la tragédie qui se déroule dans et autour de mon pays, je ne revendique que le mouchoir de ma mère, je recouvre ma véritable personnalité, une image conforme à ce que je suis et non telle qu'elle a été définie par le grand crime commis dans mon pays d'une part, ni par l'héroïsme d'autre part.   Paru aux éditions Mémoire d'Encrier en 2016. Sur Fanon, le second ouvrage est à porter à l'initiative de Bernard Magnier, journaliste français et conseiller littéraire au théatre du Tarmac à Paris. Lors d'une représentation en 2013 de l'oeuvre de Franz Fanon, Les damnés de la terre, une invitation a été lancée à une trentaine d'écrivains (es): Comment parler de l'immense héritage de l'écrivain Franz Fanon aujourd'hui ? Comment nous faire vivre et vibrer à la lecture de ses mots ? Comment faire ressentir la brûlure matricielle de la découverte de ses textes initiatiques ? Franz Fanon, c'est cette lumière dans les ténèbres de la colonisation. Mort en 1966, il aura cherché toute sa vie, dans le combat, à libérer l'homme, pour le salut commun. Né en Martinique, résistant de la première dans la France occupée, il sera combattant du côté du FLN algérien.Son oeuvre reste diablement d'actualité. C'est avec ferveur et admiration que ces trente auteurs(es) replacent Franz Fanon dans le débat actuel et de la plus brillante façon possible: du bout de leur plume, originale, personnelle et militante.  Extrait: Et si Saint-John Perse, autre antillais, m'émerveillait par la beauté de sa poésie et son univers, l'heure était à l'attachement à Franz Fanon qui nous incitait avec son écriture enflammée jusqu'à contester Léopold Sédar Senghor à cause de sa proximité avec le président habib Bourguiba. Ses deux esprits, pères de leur nation, adhéraient à la francophonie, à l'internationale socialiste, se comportaient avec modération à l'égard de l'ancien colonisateur. Sans laisser de place au doute, nos convictions prenaient fait et cause pour Fanon: voilà un martiniquais qui choisit de devenir Algérien par amour de la justice. Grand frère et défenseur des opprimés. Comment ne pas le faire figurer dans notre panthéon ? Fallait-il pour cela sacrifier l'immense poète qu'est Senghor ? Trop pressés pour apprécier les oeuvres à leur juste valeur !

Zachariah Mampilly is the author along with Adam Branch of Africa Uprising: Popular Protest and Political Change (Zed Press, 2015). Mampilly is Associate Professor of Political Science and Director of Africana Studies at Vassar College; Branch is assistant professor of political science at San Diego State University and a senior research fellow at the Makerere Institute of Social Research, in Kampala, Uganda. Much of the Arab Spring took place in Africa, but little commentary connected those protests to the continent. In Africa Uprising, Mampilly and Branch unearth the connections between contemporary political protests in Africa and the long history of protest in various African countries. Building on the theoretical debates between Kwame Nkrumah and Franz Fanon, Africa Uprising uses cases studies from Nigeria, Uganda, and Ethiopia to explain how the third wave of African protests have unfolded. Learn more about your ad choices. Visit megaphone.fm/adchoices

Zachariah Mampilly is the author along with Adam Branch of Africa Uprising: Popular Protest and Political Change (Zed Press, 2015). Mampilly is Associate Professor of Political Science and Director of Africana Studies at Vassar College; Branch is assistant professor of political science at San Diego State University and a senior research fellow at the Makerere Institute of Social Research, in Kampala, Uganda. Much of the Arab Spring took place in Africa, but little commentary connected those protests to the continent. In Africa Uprising, Mampilly and Branch unearth the connections between contemporary political protests in Africa and the long history of protest in various African countries. Building on the theoretical debates between Kwame Nkrumah and Franz Fanon, Africa Uprising uses cases studies from Nigeria, Uganda, and Ethiopia to explain how the third wave of African protests have unfolded. Learn more about your ad choices. Visit megaphone.fm/adchoices

Zachariah Mampilly is the author along with Adam Branch of Africa Uprising: Popular Protest and Political Change (Zed Press, 2015). Mampilly is Associate Professor of Political Science and Director of Africana Studies at Vassar College; Branch is assistant professor of political science at San Diego State University and a senior research fellow at the Makerere Institute of Social Research, in Kampala, Uganda. Much of the Arab Spring took place in Africa, but little commentary connected those protests to the continent. In Africa Uprising, Mampilly and Branch unearth the connections between contemporary political protests in Africa and the long history of protest in various African countries. Building on the theoretical debates between Kwame Nkrumah and Franz Fanon, Africa Uprising uses cases studies from Nigeria, Uganda, and Ethiopia to explain how the third wave of African protests have unfolded. Learn more about your ad choices. Visit megaphone.fm/adchoices

Chris Ofili spielt mit etablierten Repräsentationsweisen. Er adaptiert stereotype Vorstellungen von Identität, Herkunft und Aussehen, spickt diese mit unterschiedlichen Bezügen und Motiven und schafft durch die künstlerische Transformation ein neuartiges, hybrides Menschenbild. Er schöpft dabei aus den disparatesten Quellen wie Pornografie, christlicher Ikonografie, griechischer Mythologie, afrikanischer Höhlenmalerei, 1970er Motivik aus der Populärkultur sowie von Künstlern wie David Hammons, Francis Picabia, Pablo Picasso und den Bildkonzepten der Moderne. Die Technik der Adaption und Transformation von Motiven, Repräsentationen und bildhaften Vorstellungen kann mit dem Konzept des Samplings erklärt werden, welches in der schwarzen Tradition und vor allem im HipHop fest verankert ist. Die Technik des Samplings zielt nicht allein auf die reine Kopie von Bildern und Geschichten. Stattdessen wird sie als künstlerisches Konzept eingesetzt, um mit dem Akt des Aneignens und Übersetzens von fremden Dingen in die eigene künstlerische Gegenwart gebräuchliche Traditionen und Konventionen zu manipulieren. Diese Technik macht sich der afro-britische Künstler Chris Ofili für seine Bilder, Skulpturen und Zeichnungen sowie für seine Selbstinszenierung als kreative Person zu Eigen. Mit der subversiven Kulturtechnik des Samplings wird ein alternativer Raum geschaffen für eine neuartige Kreativität aus der Marginale, ein Raum für eine neue Sprache und letztlich für eine neue Art der Repräsentation. Chris Ofili nimmt durch den Einsatz dieser künstlerischen Strategien eine selbstbewusste Stellung innerhalb der immer noch mehrheitlich von Weißen dominierten Kunstwelt ein und artikuliert ein komplexes Menschenbild, das ungezwungen aus allen möglichen Bezügen der Welt eine neuartige Identität schöpft und nicht mehr einer veralteten Idee von Authentizität nacheifert. Die Doktorarbeit Strategien der Repräsen-tation – Chris Ofili und das Konzept des Samplings setzt sich zum Ziel, Sampling als Technik des Aneignens und Transformierens am Werkbeispiel von Ofili zu erarbeiten. Dabei wird die Traditionslinie dieser kulturellen Produktionstechnik in seiner Entstehung nachgezeichnet und mit kultur-theoretischen Ansätzen in Anlehnung an Stuart Hall, Homi Bhabha sowie Franz Fanon als Strategie zur Artikulation von neuen Repräsentationsformen vorgestellt. Diese Strategie wird im Folgenden paradigmatisch erläutert. Chris Ofili ist 1968 in Manchester geboren. Seine Eltern kommen aus Nigeria und sind kurz vor Ofilis Geburt nach England immigriert. Ofili kennt Afrika nur aus den Erzählungen seiner Eltern, bis er 1993 an einem Austauschprogramm nach Zimbabwe teilnimmt, wo er zum ersten Mal eine persönliche Beziehung und ethnische Bezugslinie zu Afrika aufgebaut hat. In Zimbabwe stößt Ofili auf Elefantendung als gestaltendes/gestaltbares Material sowie auf historische Höhlenmalereien in den Matopos Bergen. Diese starken Prägungen ziehen sich wie ein roter Faden durch das frühe Werk. Insbesondere die Entdeckung der animalischen Exkremente als Medium der Malerei wurde in der Folge in vielen Texten zu Ofili als Schlüsselelement gern aufgegriffen und letztendlich zu einer Art Mythos stilisiert, mit dem dann auch Ofili seinerseits selbst zu spielen beginnt. In einem Gespräch mit Godfrey Worsdale 1998 etwa deutet der Künstler an, dass die Geschichte aus Zimbabwe vielleicht von ihm einfach nur erfunden worden sei.1 1993 wiederum veranstaltet er sogenannte Shit Sales. Die Performance ist eine Anspielung auf den afro-amerikanischen Künstler David Hammons, der 1983 am Cooper Square in New York einen sogenannten Bliz-aard Ball Sale veranstaltet und dabei Passanten Schneebälle zum Kauf angeboten hatte, wie Ofili selbst erklärt: „I was sampling David Hammons' Snowball Sale. I called it Chris Ofilis Shit Sale.“2 Ofili übernimmt das Konzept jedoch nicht 1:1 von Hammons, sondern transformiert es für seine eigenen künstlerischen Zwecke um, und zwar ironischerweise als „an attempt to get a direct response to elephant shit.”3 Denn anstatt Schnee stellt er Köttel aus Elefantenkot aus, ohne sie zum Verkauf anzubieten. „Odder still, a number of people regarded Ofili himself as the work.“4 Die Reaktionen auf die Shit Sales veranlassen Ofili, unverblümt mit den Vorurteilen gegenüber seiner Kunst beziehungsweise den Erwartungen des Publikums selbst zu spielen: It's what people really want from black artists. We're the voodoo king, the voodoo queen, the witch doctor, the drug dealer, the magicien de la terre. The exotic, the decorative. I'm giving them all of that, but it's packaged slightly differently.5 Dieses Zitat verdeutlicht, dass und wie Ofili Klischees, Motive und nicht zuletzt das Image des schwarzen Künstler gezielt spielerisch inszeniert. Ofili präsentiert sich in dieser Zeit bei seinen öffentlichen Auftritten häufig als Ghetto-Legende, ausstaffiert mit einem riesigen Afro-Haarschnitt und einem Shit Joint im Mund. Diese Form der Selbstinszenierung ist jedoch Teil einer künstlerischen Strategie, mit der Ofili gezielt die Resonanz des Publikums und auch die Interpretation seiner Kunst aktiv beeinflussen und in eine bestimmte Richtung lenken will. Nicht nur in seinen Bildern tauchen vermehrt Stereotype über Schwarze auf. Besonders zu Anfang seines künstlerischen Werdegangs zelebriert Ofili geradezu genüsslich die Zurschaustellung von Klischees und setzt medienwirksam auch seine eigene Person und Kunst in Szene. Er artikuliert sein eigenes Menschenbild indem er vordefinierte Merkmale adaptiert und in seiner Kunst transformiert. Die Technik des Samplings wurde bei den Shit Sales evident, die Hammons zitieren, zieht sich aber als Konzept durch das Gesamtwerk Ofilis. Der Künstler sampelt Themen, Motive und Materialien wie beispielsweise Elefantendung, die aus den vielfältigsten und gegensätzlichsten Bereichen stammen, um einen Akt der Transformation zu erzeugen. Er löst das Material und die Motive seiner Werke aus ihrem ursprünglichen Zusammenhang und provoziert beim Betrachter durch ihre ungewöhnliche Zusammenstellung einen Effekt der Verfremdung im Brecht'schen Sinne. Brecht hat dieses Stilmittel im epischen Theater eingesetzt, um bekannte und gewohnte Sachverhalte in einem neuen Licht erscheinen zu lassen und somit gesellschaftliche und historische Widersprüche aufzudecken. Die Verfremdung fungiert dabei als didaktisches Prinzip, das den Rezipienten durch eine distanzierte Darstellung gegen Illusion und vorschnelle Identifikation sensibilisiert und Neuem vorarbeitet. Chris Ofili beschreibt den für den Rezipienten aus der Verfremdung resultierenden Zustand mit prägnanten Worten: „[Y]ou can't really ever feel comfortable with it.“ Mit Gegensätzen und Widersprüchen in seiner Materialwahl sowie Motivik stellt Ofili die Frage nach dem vermeintlichen Realitätsgehalt von Bildern sowie nach der Diskrepanz zwischen Bild und Abbild. Dabei setzt er die Strategie des Samplings als eine Form der Aneignung und Transformation kultureller Bestände in seiner Kunst und zur Darstellung seiner eigenen Person ein und funktionalisiert diese Technik subversiv zur Etablierung eines neuen (Menschen-)Bildes um. 1 „The general mythological construction of Chris Ofili's identity has been brought about by a colluding media and is based in large part on the widely reported anecdote which tells of his first trip to Africa and his discovery there of ele-phant dung. The artist joked once that the whole story had been made up, it would not matter greatly if it had been, Ofili had realised that the encapsulation of an artist in a quickly recountable tale can be instrumental in the promulgation of the artistic personality.” Zitiert nach: Worsdale, Godfrey: „The Stereo Type”, in: Corrin, Lisa G. / Snoody, Stephen / Worsdale, Godfrey (Hrsg.): Chris Ofili, Ausstellungskatalog Southampton City Art Gallery, The Serpentine Gallery London 1998, London: Lithosphere, 1998, S. 1. 2 Spinelli, Marcelo: „Chris Ofili“, in: Rothfuss, Joan / McLean, Kathleen / Fogle, Douglas (Hrsg.): Brilliant! New Art from London, Ausstellungskatalog Walker Art Center Minneapolis / Contemporary Arts Museum Houston 1995, Min-neapolis: Walker Art Center Publications, 1995, S. 67. 3 Ebd. 4 Morgan, Stuart: „The Elephant Man“, in: Frieze. International Art Magazine, März / April 1994, S. 43. 5 Spinelli, Marcelo: „Chris Ofili“, in: Rothfuss, Joan / McLean, Kathleen / Fogle, Douglas (Hrsg.): Brilliant! New Art from London, Ausstellungskatalog Walker Art Center Minneapolis: Walker Art Center Publications, 1995, S. 67.