Podcasts about mbembe

„Die Technologie neigt dazu, alle Attribute des religiösen Denkens, der magischen und animistischen Vernunft und des künstlerischen Schaffens sich allein einzuverleiben. Es ist noch nicht lange her, als angenommen wurde, das künstliche Objekt entferne den Menschen von der Welt. Heute ist es keine Frage der Entfernung mehr, sondern die Frage einer möglichen Verschmelzung, da die Welt selbst dazu neigt, künstlich zu werden.“ Das schreibt Achille Mbembe, Historiker und Politikwissenschaftler aus Kamerun, in seinem Buch „Die terrestrische Gemeinschaft. Technik, Animismus und die Erde als Utopie“. Inspiration und Hoffnung findet der Autor in Afrika. Jenem Kontinent, den unsere – je nach Blickwinkel westliche oder nördliche – Zivilisation gerne reduziert auf Schlagwörter wie Krieg, Hunger, Despotie, Überbevölkerung und Aberglaube. In den alten Stammeskulturen findet Mbembe eine ganz andere Haltung, ein ganz anderes Verständnis der Welt. Das könnte uns helfen, die Natur nicht als Feind zu betrachten, den es zu bezwingen gilt, sondern als Ort, an dem alles mit allem verbunden ist und niemand sich zum Herrscher aufschwingen kann, ohne den anderen und letztlich auch sich selbst zu schaden: „Dieser Gemeinschaft der Erde entspricht die grundlegende Universalität aller ihrer Bewohner. Weder die menschlichen Personen noch die anderen Wesen zusammengenommen sind die Eigentümer der Erde. Sie sind dort Erdenbürger, insofern sie alle in den Genuss eines unbestreitbaren Platzes auf ihr kommen.“ Unser Autor Jonny Rieder hat Mbembes Buch gelesen und darüber nachgedacht. Sprecher: Ulrich Allroggen Bild: Verlag Matthes & Seitz Berlin / Dirk Lebahn Radio München www.radiomuenchen.net/​ @radiomuenchen www.facebook.com/radiomuenchen www.instagram.com/radio_muenchen/ twitter.com/RadioMuenchen https://odysee.com/@RadioMuenchen.net:9 https://rumble.com/user/RadioMunchen Radio München ist eine gemeinnützige Unternehmung. Wir freuen uns, wenn Sie unsere Arbeit unterstützen. GLS-Bank IBAN: DE65 4306 0967 8217 9867 00 BIC: GENODEM1GLS Bitcoin (BTC): bc1qqkrzed5vuvl82dggsyjgcjteylq5l58sz4s927 Ethereum (ETH): 0xB9a49A0bda5FAc3F084D5257424E3e6fdD303482

Programmation musicale consacrée aux nouveautés avec Fabregas le Métis Noir feat Deplick Pomba, Nono Manzanza, Tiakola, entre autres. Présentation Peggy Broche. En fin d'émission, la séquence gold met à l'honneur des chansons sorties avant la fin des années 2010. Pour visionner les clips, cliquez sur les titres des chansons :Fabregas feat Deplick Pomba - MbembeNono Manzanza - Ça monte, ça descend Tiakola feat KLN - No limit Asake, Wizkid - MMSAdviser - I know Waïv - Voicer Delgres - Pou vou JP Manova - Coin des AmenEmma'a - Je m'y oppose Eloïsha Iza - Afro beauté Tabou Combo - Baissez bas Gemini All Stars de Ti Manno - Exploitation Colé Colé Band - Jennifer  Shoogar Combo - Lèlène ChérieRetrouvez notre playlist sur Deezer.  À lire aussiAvec Fabregas le Métis Noir et Deplick Pomba, la musique congolaise adoucit les mœurs

Programmation musicale consacrée aux nouveautés avec Fabregas le Métis Noir feat Deplick Pomba, Nono Manzanza, Tiakola, entre autres. Présentation Peggy Broche. En fin d'émission, la séquence gold met à l'honneur des chansons sorties avant la fin des années 2010. Pour visionner les clips, cliquez sur les titres des chansons :Fabregas feat Deplick Pomba - MbembeNono Manzanza - Ça monte, ça descend Tiakola feat KLN - No limit Asake, Wizkid - MMSAdviser - I know Waïv - Voicer Delgres - Pou vou JP Manova - Coin des AmenEmma'a - Je m'y oppose Eloïsha Iza - Afro beauté Tabou Combo - Baissez bas Gemini All Stars de Ti Manno - Exploitation Colé Colé Band - Jennifer  Shoogar Combo - Lèlène ChérieRetrouvez notre playlist sur Deezer.  À lire aussiAvec Fabregas le Métis Noir et Deplick Pomba, la musique congolaise adoucit les mœurs

Heute spreche ich über Achille Mbembes 'Kritik der schwarzen Vernunft'. In diesem Buch befasst sich Mbembe  mit den Auswirkungen des Kolonialismus auf die afrikanische und schwarze Erfahrung und damit, wie sich daraus eine schwarze Identität geformt hat. Ich stelle euch dieses Buch vor im Rahmen meiner Beschäftigung mit dem Backlash gegen postmoderne und postkoloniale Philosophie, gegen alles, was rechts-konservative als zu "woke" enpfinden. In der Folge beschränke ich mich weitgehend auf die ersten beiden Kapitel des Buchs: "Das Rassensubjekt" und "Der Brunnen der Phantasmen". Es geht um die Fremdzuschreibungen, die Weiße an Schwarzen Menschen vorgenommen haben und die Suche nach der eigenen Identität schwarzer Menschen, die als Antwort darauf erfolgte. Hier gibt es das Buch: Achille Mbembe – 'Kritik der schwarzen Vernunft' https://amzn.to/49X8EX9 * Wollt ihr mich unterstützen? Dann gebt mir doch einen Kaffee aus! :) https://www.buymeacoffee.com/privatsprache *Das ist ein bezahlter Link: Wenn ihr das Buch kauft, bekomme ich eine winzige Provision und freue mich. Oder in Amazons Formulierung: Als Amazon-Partner verdiene ich an qualifizierten Verkäufen.

Att ta ner skulpturer är att förneka historien, sägs det. Men detsamma gäller förstås den som är emot ändringen. Patricia Lorenzoni funderar över poängen med att riva skulpturer och att resa nya. Lyssna på alla avsnitt i Sveriges Radio Play. ESSÄ: Detta är en text där skribenten reflekterar över ett ämne eller ett verk. Åsikter som uttrycks är skribentens egna. Ursprungligen publicerad 2017-08-15.Beslutet att plocka ner general Lee och tre andra monument i New Orleans togs i efterdyningarna av massakern i Charleston 2015, då nio personer sköts ihjäl av rasisten Dylann Roof under ett bönemöte i en svart kyrka. Roofs poserande med konfederationens symboler utlöste en debatt om dessas plats i det offentliga rummet. I flera städer har tagits beslut liknande dem i New Orleans. Aggressiva protester har följt – hot mot såväl politiker som byggarbetare, öppet beväpnade demonstranter, nationella mobiliseringar av den US-amerikanska extremhögern vid utvalda monument. I augusti 2017 var en annan staty av general Lee föremål för sådan mobilisering, i Charlottesville, Virginia. När en bil i hög fart körde rätt in i en samling antirasister, med en död och flera skadade som följd, var det bara kulmen på ett våld som redan fått guvernören att utlysa undantagstillstånd i staden.Ibland sägs att bortplockandet av statyer visar på oförmågan att hantera obehagligheter i historien, att dessa istället förnekas. Men vad är i så fall vägran att acceptera vissa statyers fall? Kritik för just historieförnekelse riktades också mot proteströrelsen Rhodes Must Fall i Sydafrika. Sedan 1934 hade Cecil Rhodes tronat över Kapstadens universitet. 2015, efter massiv studentmobilisering, plockades den gamle brittiske imperialisten ner.Den österrikiske författaren Robert Musil skrev 1936 en liten betraktelse över statyer och minnesmärken. Musil hävdar att statyns främsta egenskap, paradoxalt nog, är att den inte märks. Orörlig smälter statyn in i stadslandskapet, och vi passerar den utan att ens notera den. Musil säger att resandet av statyer efter bemärkta personer är en alldeles särskild liten elakhet: Vi kan inte längre skada dem i livet, men med en minnessten om halsen kan vi störta dem i glömskans grav.Försöker jag minnas gestalterna som står staty i städer jag bott, löses många av dem mycket riktigt upp i en anonym massa av sten- och bronsstoder. Kanske var det vad Musil menade. Men rabaldern kring såväl general Lee som Cecil Rhodes kan tyckas motsäga honom. Eller, tvinga fram en precisering: Ibland träder historien in och gör ideologin synlig. Då blir statyerna stötestenar, omöjliga att bara passera.Kampanjen Rhodes Must Fall var del av en bredare studentrörelse med krav på att avkolonisera utbildningssystemet. Den gamle imperialistens tronande över campus var en perfekt bild av de koloniala strukturer som ännu genomsyrar Sydafrikas utbildningssystem. Att avskaffa bilden krossar inte strukturerna, men det är en tydlig signal: Detta må vi förändra.Och i USA, vad åstadkom terroristen Dylann Roof om inte att synliggöra den ideologiska kontinuiteten mellan konfederationens ideal och mord? Mellan en viss historieskrivning och rasismens yttersta konsekvenser? Monument som tidigare kunnat glida in i bakgrunden blev nu allt mer stötande, även för den som inte själv drabbas av rasism.Jag föreställer mig ett de fallna statyernas rike, befolkat av nedrivna och bortplockade bilder. Från de romare som efter sin död dömdes till damnatio memoriae, fördömelse ur det offentliga minnet, till de moderna statsmän som rivits ner vid folkresningar, maktskiften eller som resultat av politiska beslut. Här skulle kejsare Nero samsas med påve Julius II i Michelangelos tappning. Napoleon III skulle finnas i alla de versioner som i de revolutionära turbulenserna mellan 1818 och 1871 störtades och åter restes på Place Vendôme i Paris. Här skulle vi träffa på den Stalin som blott fem år gammal revs ner av Budapestborna 1956, och vars stolta huvud hamnade i spårvagnsspåren med en gatuskylt inborrad mellan ögonen. Kanske skulle han, och alla hans nedrivna kloner, kunna språka med alla de versioner av Saddam som störtades i marken i samband med invasionen av Irak 2003; statyn på Paradistorget i Baghdad var bara den mest medialt uppmärksammade.När en staty faller kan vi diskutera både motiv och legitimitet. Men fällandet av statyer förekommer så rikligt historiskt att det är svårt att hävda att det är ett förnekande av historien. Snarare är det ett av många sätt att göra historia. Eller, som filosofen Achille Mbembe säger i en kommentar till Rhodes Must Fall-kampanjen: ett minnesarbete.Det finns redan mindre versioner av mitt tänkta rike i de gamla öststaterna, där staty- och temaparker på flera håll gett statskommunismens fallna hjältar nya hem. För det Afrika som fortfarande med jämna mellanrum får veta att det ska vara tacksamt för kolonialismen, efterlyser Mbembe ett nytt slags institution; både park och begravningsplats. Här skulle Rhodes och hans likar äntligen kunna läggas till ”vila”.En av de mest talrika invånarna i mitt statyrike skulle för övrigt vara Lenin. Efter murens fall föll han igen och igen i otaliga städer. Kanske till sitt spökes lättnad. Det låg en bitter ironi i att just Lenin skulle bli föremål för statykult. 1918, i revolutionens späda barndom, utfärdade han ett dekret om avlägsnandet av flera av tsartidens statyer. Dessa skulle ersättas med tillfälliga monument, tillverkade i förgängliga material. Ett av revolutionens många sätt att försöka omförhandla relationen till tiden, var att utrusta statyerna med dödlighet.Tanken var radikal, men svårare att förverkliga i tänkt omfattning. I en dikt riktad till Lenin ett drygt halvår efter dekretet skaldar poeten Vladimir Majakovskij otåligt.Men Tsar Aleksander / står än / på Upprorstorget? / Skicka dynamit!Snart skulle också revolutionen själv stelna till ett förvridet jättemonument i vilket personkulten var en central del. Majakovskij tycktes ana denna utveckling när han i en annan tidig dikt ironiskt skildrar Lenin som staty: Kan de inte se att jag är upptagen, klagar den store revolutionären. Jag står som monument!Inte ens Majakovskij slapp undan. 1958 avtäcktes hans staty i sann sovjetisk realism på Majakovskijtorget i Moskva. Den intensiva rörelsens poet var nu stelnad i brons, sannerligen en elakhet.Statyer av bemärkta personer är nästan alltid män. På så vis berättar de också om den glömska som omgärdar kvinnor, men det är en historia som måste pekas ut för att vi ska kunna läsa den. Ett sätt är att resa nya statyer. I centrala Norrköping står Kata Dalström i skulptören Pye Engströms robusta gestaltning från 1984. Dalström var en av den tidiga svenska arbetarrörelsens mest inflytelserika agitatorer, men nämndes inte i en enda bok jag kan minnas från mina studieår. Engström avbildar henne med den knutna näven höjd mot skyn. Bakom henne går en grupp arbeterskor till attack mot ett kreatur i guld på piedestal. En bildstormeriets ursprungsberättelse, störtandet av guldkalven, med arbetarkvinnan som subjekt och kapitalismen som avgud.Både rivandet och resandet av statyer är del av ett minnesarbete, i vilket relationen mellan nuet och det förflutna förhandlas. General Lee faller. Gott så. Jag hoppas att Kata får stå kvar med sin lyfta näve länge än.Patricia Lorenzoniidéhistoriker och författare

Der Kant-Spezialist Georg Carvalla erklärt die Bedeutung des Philosophen Immanuel Kant für die Gegenwart. Ein Podcast vom Pragmaticus. Das ThemaDas Wesen der Aufklärung ist Rationalität, oder? Gregor Carvalla geht in dieser spannenden Einführung zu Kant über diese Sicht hinaus. Es gelingt ihm, neue Aspekte in der Philosophie Immanuel Kants sichtbar und die Kritik an Kant nachvollziehbar zu machen. Ein Podcast mit Relevanz für die Gegenwart. Unser Gast in dieser Folge: Georg Cavallar ist Lehrer am Bundesgymnasium Wien IX und Lehrbeauftragter an der Fakultät für Philosophie und Bildungswissenschaft der Universität Wien. Er habilitierte 2003 im Fach Neuere Geschichte. Sein Buch, Kant-Führerschein für bildungshungrige Anfänger, ist derzeit noch in Vorbereitung. Mehr über Cavallar erfahren Sie hier.Dies ist ein Podcast von Der Pragmaticus. Sie finden uns auch auf Instagram, Facebook, LinkedIn und X (Twitter).Weitere Podcasts von Der Pragmaticus finden Sie hier.

Recebemos o prof. Victor Galdino (UFRJ) para a aula 0 do curso "Raça e Poder: uma introdução a Achille Mbembe". O live vai apresentar, brevemente, o pensamento de Mbembe e o que veremos ao longo do curso.

durée : 00:53:46 - L'Heure bleue - Achille Mbembe est une voix écoutée de par le monde, intervenant sur des sujets divers comme la politique, le langage ou l'environnement. L'universitaire publie "La Communauté terrestre" (La Découverte), dernier volume d'une trilogie consacrée à la place de l'Afrique dans la pensée globale.

Achille Mbembe is no doubt one of the most influential philosophers of the 21st century. Born in Cameroun in 1957, the year that ushered in a ricochet of the independence of African nations – also known as the year of Kwame Nkrumah – in many ways, his work and disposition could be summarised as an embodiment of the spirit of the future. In this conversation moderated by Emeka Okereke for the 13th episode of Nkata Podcast, Art and Processes, Mbembe generously opens up personal spaces to offer intimate knowledge through which the intentions behind his work can be grasped.Starting with key moments that marked his childhood, he weaves strands of trajectories together while paying tribute to the two people that mattered most in his life: his parents. He speaks of his mother as the one who taught him what joy is all about such that his life's work becomes an ongoing attempt to transform joy into hope.The passing of his father was the most remarkable moment for him. It was also the moment he became, in all sense of the world, a person born into a "planetary world".Throughout the conversation, his voice is measured, calm, and thoughtful, yet grounded in the conviction of its cadence. He expands on Afropolitanism, a concept which he helped to coin:"When I use the term Afropolitanism, it refers to the "becoming planetary" of our predicament."Most remarkably, the conversation incites the listener to contemplate a world whose cartography is in contestation without evading the indispensable question: what will become of our future in such a world whereby the rate at which we encounter each other is intensified? Mbembe offers a few pointers:"The question becomes: What are the lines of flight that allow for a modicum of respiration – that allow for the disruption of the logic of suffocation?""We live in a state of interminable predicament. We have to learn to live with it in a way that is not sterile – that allows an opening to keep nurturing, at the very least, the spirit of resistance. We have to keep open the possibility of a horizon".Although not directly, he invites the listener to re-read and re-understand the works of such influential thinkers as Frantz Fanon, Edouard Glissant and Toni Morrison for how they elucidate our times and serve as beacons for the future.This conversation adds yet another layer of lucidity to thoughts, ideas, and propositions expounded in such seminal works as "The Critic of Black Reason", "Necropolitics", and "Out of The Dark Night" for which Mbembe is deservedly known.Who would benefit from listening to this conversation? Anyone who is genuinely committed and, by extension, tangibly hopeful about the future of our planet.Runtime: 73 mins.Photo Credit: Herby SachsProduction: E.O Multimedia LTD. Conceptualisation: Atelier E.K Okereke Host: Emeka OkerekeGuest: Achille MbembeSupport the show

This week we only have Kyla and Kirsten. Kyla tells us about Mokele-mbembe, after telling us was cryptids are. Its like a long neck Dino. Kirsten goes into part two of MK Ultra, and the start of the CIA. Email us: theweirdandsuspicious@gmail.comInstagram:https://www.instagram.com/theweirdandsuspicious/Kirstens sources; the last podcast no the lefthttps://www.wired.com/2010/04/0413mk-ultra-authorized/https://www.mayoclinic.org/drugs-supplements/scopolamine-transdermal-route/side-effects/drg-20072848?p=1https://www.drugs.com/illicit/devils-breath.htmlhttps://www.nytimes.com/2007/07/22/books/chapters/0722-1st-wein.htmlhttps://www.britannica.com/topic/Pentagon

I dinosauri si sono estinti circa sessantacinque milioni di anni fa, eppure c'è chi è convinto che nel Congo sarebbe sopravvissuta una specie di sauropode del genere Diplodocus, una creatura chiamata "Mokele Mbembe". Possibile?Aderisci alla pagina PATREON e sostieni i miei progetti e il mio lavoro: http://patreon.com/massimopolidoroPartecipa e sostieni su TIPEEE il progetto del mio Tour 2022 in tutta Italia: https://it.tipeee.com/massimopolidoro Scopri il mio Corso online di Psicologia dell'insolito: https://www.massimopolidorostudio.com​Ricevi l'Avviso ai Naviganti, la mia newsletter settimanale: https://mailchi.mp/massimopolidoro/avvisoainaviganti e partecipa alle scelte della mia communitySeguimi:Instagram: https://www.instagram.com/massimopolidoro/ Gruppo FB: https://www.facebook.com/groups/MassimoPolidoroFanClub Pagina FB: https://www.facebook.com/Official.Massimo.Polidoro Twitter: https://twitter.com/massimopolidoro Sito e blog: http://www.massimopolidoro.com Iscriviti al mio canale youtube: https://goo.gl/Xkzh8A

Although “populism” is a term that has been rigorously discussed and theorized in political science and communication studies, the term has received special attention ever since the political rise and presidency of Donald Trump. But what does populism actually mean, and how can we trace the lineage of populist conservative discourses that prefigured the Trump presidency?To guide us through the rhetorical history of this fraught concept, we are joined on the show today by Dr. Paul Elliott Johnson, Assistant Professor of Communication at the University of Pittsburgh. His recently published book, I the People: The Rhetoric of Conservative Populism in the United States, tells a captivating story of how conservative politicians and rhetors from the mid-20th-century to the present have appealed to the values of “the people.” Johnson elucidates how the conservative variant of populism has reduced the category of “the American people” through its focus on a possessive individualism constantly under threat by new ways of being and modes of organization. This sense of “the people under siege” has been undergirded by a reactionary response to blackness, which is ultimately traceable to the US's foundation in settler-colonialism and chattel slavery. In our discussion, we talk through several of the rhetorical case studies in Johnson's book, including the political ascendency and presidency of Ronald Reagan, the 1994 midterm elections and the year of the “angry white male,” the astroturfed revanchist “Tea Party” surge during the Obama presidency, and the rise of Donald Trump and the contemporary right-wing. Finally, we discuss some alternative methods of articulating “the people” that might help to expand, rather than reduce, the meaning of US popular democracy.References:Beasley, V. B. (2011). You, the people: American national identity in presidential rhetoric (Vol. 10). Texas A&M University Press.Cooper, M. (2017). Family values: Between neoliberalism and the new social conservatism. MIT Press.Corrigan, L. M. (2020). Black feelings: Race and affect in the long sixties. Univ. Press of Mississippi.DiPiero, T. (2002). White men aren't. Duke University Press.Goldberg, J. (2009). Liberal fascism: The secret history of the American left, from Mussolini to the politics of change. Crown Forum.Harris, C. I. (1993). Whiteness as property. Harvard law review, 1707-1791.Hartman, S. V. (1997). Scenes of subjection: Terror, slavery, and self-making in nineteenth-century America. Oxford University Press on Demand.Honig, B. (2017). Public things: Democracy in disrepair. Fordham Univ Press.Kelsie, A. E. (2019). Blackened Debate at the End of the World. Philosophy & Rhetoric, 52(1), 63-70.King Watts, E. (2017). Postracial fantasies, blackness, and zombies. Communication and Critical/Cultural Studies, 14(4), 317-333.Laclau, E. (2005). On populist reason. Verso.Lee, M. J. (2006). The populist chameleon: The people's party, Huey Long, George Wallace, and the populist argumentative frame. Quarterly Journal of Speech, 92(4), 355-378.Lee, M. J. (2014). Creating conservatism: Postwar words that made an American movement. MSU Press.Matheson, C. (2016). “What does Obama want of me?” Anxiety and Jade Helm 15. Quarterly Journal of Speech, 102(2), 133-149.Mbembe, A. (2019). Necropolitics. Duke University Press.Moffitt, B. (2020). Populism. John Wiley & Sons.Moten, F. (2013). Blackness and nothingness (mysticism in the flesh). South Atlantic Quarterly, 112(4), 737-780.Mudde, C. (2004). The populist zeitgeist. Government and opposition, 39(4), 541-563.Nash, G. H. (2014). The conservative intellectual movement in America since 1945. Open Road Media.Ore, E. J. (2019). Lynching: Violence, rhetoric, and American identity. Univ. Press of Mississippi.Spillers, H. J. (1987). Mama's baby, papa's maybe: An American grammar book. diacritics, 17(2), 65-81.Vats, A. (2014). Racechange is the new Black: Racial accessorizing and racial tourism in high fashion as constraints on rhetorical agency. Communication, Culture & Critique, 7(1), 112-135.White, K. C. (2018). The branding of right-wing activism: The news media and the Tea Party. Oxford University Press.Wright, M. M. (2015). Physics of blackness: Beyond the middle passage epistemology. U of Minnesota Press.

durée : 02:00:36 - Les Matins - par : Guillaume Erner - .

Você deve ter ouvido falar em necropolítica nos últimos tempos. O termo apareceu em 2003, na obra do filósofo camaronês Achille Mbembe. Infelizmente, a necropolítica segue a todo vapor aqui no Brasil, em suas mais variadas formas. No episódio desta semana a gente quis ouvir o que o nosso colunista Osmair Cândido tem a dizer a respeito. Fininho é coveiro e filósofo, e já ministrou algumas palestras que partem do conceito de Mbembe. Vem ouvir!***O podcast Finitude é apresentado por Juliana Dantas e Renan Sukevicius, ambos jornalistas. Foi condecorado com a Menção Honrosa da categoria Áudio no Prêmio Vladimir Herzog 2020 pelo episódio “Confinamento: 3 meses depois”, finalista do Prêmio APCA (Associação Paulista de Críticos de Artes), eleito um dos 12 favoritos da Apple em 2020 e indicado ao Prêmio Comunique-se 2021. Também em 2021, o Finitude foi considerado pela Deezer um dos melhores podcasts do ano.Somos um dos programas de fundação da Rádio Guarda-chuva, que é a primeira rede brasileira dedicada exclusivamente a podcasts jornalísticos. Episódios novos no seu tocador toda terça-feira. Você pode encontrá-los no Spotify, Orelo, Deezer, Apple Podcasts, Google Podcasts e demais agregadores. Para contatos comerciais, escreva para finitude@radioguardachuva.com.  Estamos no Instagram (@finitudepodcast) e no Twitter (@podcastfinitude). Para ser um apoiador recorrente, acesse www.apoia.se/finitudepodcast. É possível colaborar com a partir de R$ 10,00. Como agradecimento, te enviaremos uma newsletter toda quinta-feira. :) Se a sua opção for por uma doação pontual, a chave PIX é o nosso e-mail: finitude@radioguardachuva.com.Trilha sonora:Blue Dot Sessions

Utilizing the term “critique” in the philosophical sense implied by Kant, Sartre, Mbembe, and others, J. Moufawad-Paul offers an exacting analysis of the different trends that emerged out of the victory, development, and ultimate defeat of the Chinese revolution. Markedly and intentionally different from a polemic, Critique of Maoist Reason is a text for all who consider themselves “Maoists,” as it clarifies and contextualizes various modes of thought within or associated with Maoism. Moufawad-Paul's latest contribution satisfies its intention to sharpen Maoist thinking through rigorous investigation. “J. Moufawad-Paul's Critique of Maoist Reason is an important book which should be interesting and useful even for non-Maoist leftists. However, the study of this book is essential for Maoists, since it paints a comprehensive picture of the whole international Maoist movement and its different divisions and tendencies; this, and similar efforts that help clarify the situation, can and must contribute to the struggle for uniting the international Maoist movement. Although some of this book's issues warrant further discussion–which comes with anything new that is worth discussion–I recommend this book to all Maoists and non-Maoists.” – Zia, Communist (Maoist) Party of Afghanistan

Utilizing the term “critique” in the philosophical sense implied by Kant, Sartre, Mbembe, and others, J. Moufawad-Paul offers an exacting analysis of the different trends that emerged out of the victory, development, and ultimate defeat of the Chinese revolution. Markedly and intentionally different from a polemic, Critique of Maoist Reason is a text for all who consider themselves “Maoists,” as it clarifies and contextualizes various modes of thought within or associated with Maoism. Moufawad-Paul's latest contribution satisfies its intention to sharpen Maoist thinking through rigorous investigation.

durée : 01:59:38 - Le 7/9 - par : Nicolas Demorand, Léa Salamé - Achille Mbembe, historien, auteur du rapport «Les nouvelles relations Afrique-France : relever ensemble les défis de demain », et Matthieu Ricard, moine bouddhiste, auteur de Carnets d'un moine errant (Allary), sont les invités du 7/9. - invités : Achille MBEMBE, Matthieu RICARD - Achille Mbembe : Professeur d'histoire et et de science politique à l'Université du Witwatersrand (Johannesbourg, Afrique du Sud), Matthieu Ricard : Moine bouddhiste

durée : 00:09:59 - L'invité de 7h50 - par : Léa Salamé - Achille Mbembe, historien, professeur d'histoire et de sciences politiques à l'université de Witwatersrand à Johannesburg (Afrique du Sud), auteur du rapport «Les nouvelles relations Afrique-France : relever ensemble les défis de demain », est l'invité de 7h50. - invités : Achille MBEMBE - Achille Mbembe : Professeur d'histoire et et de science politique à l'Université du Witwatersrand (Johannesbourg, Afrique du Sud)

L'historien et philosophe camerounais Achille Mbembe a rendu ses recommandations au président Emmanuel Macron pour de nouvelles relations entre la France et l'Afrique. Il appelle à reconnaître "les racines africaines" de la France, et suggère la création d'une "maison des mondes africains et des diasporas". Ce rapport a été rendu dans le cadre du sommet Afrique-France qui aura lieu vendredi 8 octobre à Montpellier. 

Desde o início da pandemia, a ideia de necropolítica anda nas bocas do mundo pelas piores razões. Almir Felitte explica como o pensador camaronês a criou para críticar como as democracias liberais são marcadas por relações raciais, de classe, de trabalho, de produção e de inimizades tipicamente coloniais. Um artigo lido por Cristina Gentil Ferreira.

Ein sprachlich, inhaltlich und formal ungewöhnlicher Essay über den „Fall Achille Mbembe“. Über eine Diskussion, in der es um den vermeintlichen Antisemitismus eines afrikanischen Intellektuellen ging, der als Redner von der Ruhrtriennale ausgeladen wurde. Eine Debatte, die sich im Kreise drehte und nicht recht zu fassen war. Die junge Philosophin Gloria Freitag liest die Debatte um Mbembe mit Jacques Derrida und stellt Fragen: „Wie soll man den Kreis verlassen? Ist den / die / das Andere sein zu lassen so schwer?“

Deep in the wild and dense jungles of the Congo something menacing lurks, it is said to be extremely vicious and attacks anything that is unfortunate enough to cross its path. Some say that it kills elephants too. It is the evil cousin of Mokele Mbembe, it’s name is Emela-Ntouka.www.linktr.ee/monsterfuzz

Economia Underground: um podcast institucionalista Chega o momento do nosso quarto Blitz. Nesse episódio respondemos as perguntas que recebemos da nossa querida audiência via redes sociais. Referências: Bloor, D. (2010) Conhecimento e Imaginário Social. São Paulo: Editora da Unesp. Latour, Bruno (1997) Ciência em Ação. São Paulo: Editora Unesp Kuhn, T. (1962). A Estrutura das Revoluções Científicas. São Paulo: Perspectiva. Mbembe, A. (2018). Necropolítica. 3. ed. São Paulo: n-1 edições. Nossas redes Facebook: Economia Underground Podcast Instagram: @economiaunderground

C'est un partenariat qui va faire du bruit. En juillet prochain, lors du prochain sommet Afrique-France prévu à Montpellier, dans le sud de la France, Emmanuel Macron dialoguera avec Achille Mbembe. Depuis quatre ans, l'essayiste camerounais critique sans ménagement le président français. Mais dès avril, Achille Mbembe va accompagner une série de rencontres préalables au sommet. Et à la séance plénière du 9 juillet, il échangera avec Emmanuel Macron devant un panel de jeunes. Pourquoi un intellectuel farouchement indépendant comme Achille Mbembe accepte-t-il l'invitation du chef de l'État français ? En ligne d'Afrique du Sud, le célèbre historien camerounais répond aux questions de Christophe Boisbouvier. RFI : On connaît votre combat contre le postcolonialisme et pour l’émancipation de l’Afrique. Pourquoi avez-vous accepté de co-piloter la préparation du prochain sommet Afrique-France ? Achille Mbembe : Je suis tenté de dire que c’est d’abord par curiosité intellectuelle. Le président Emmanuel Macron m’a demandé de jouer un rôle d’accompagnement auprès des nouvelles générations, avec lesquelles il veut tenter de redéfinir ce qu’il appelle « les fondamentaux de la relation entre l’Afrique et la France ». C’est un combat pour lequel nous militons depuis près de soixante ans. La proposition du président Macron est suffisamment ouverte, pour que l’on puisse contribuer à la définition du contenu de cette nouvelle relation. J’ai trouvé que c’était un projet nécessaire, raisonnable, que la mission était une mission de bon sens, que l’Afrique devrait pouvoir y trouver son intérêt, ce qui me semble être le cas. Après le discours d’Ouagadougou de novembre 2017, vous avez écrit : « Quand Emmanuel Macron parle d’une révision en profondeur des rapports franco-africains, il fait, en réalité, une opération de marketing [pour relancer la France sur le marché commercial des pays africains] ». Oui, à l’époque, beaucoup d’entre nous pensaient, effectivement, que c’était le cas. Il faut quand même être aveugle à ce qui se passe, pour répéter la même antienne aujourd’hui. Il y a des gestes qui ont été accomplis, je pense en particulier à la mission qu’il a confiée à mon ami Felwine Sarr, qui a permis de réouvrir le débat sur les restitutions [des biens culturels africains], qui a permis un déclic des imaginaires. Je pense à l’autre mission, confiée à madame N’Goné Fall, qui a abouti à une grosse opération « Africa 2020 », il y a des pas qui ont été accomplis en ce qui concerne le franc CFA… Et donc il y a un frémissement. Il faut, évidemment, aller plus loin. Pour recréer du lien humain entre la France et l’Afrique, Emmanuel Maron compte beaucoup sur la diaspora africaine en France, ce qu’il appelle « la part africaine de l’identité française ». Est-ce que vous y croyez, vous aussi ? Oui, il y a des choses à faire avec les diasporas. Après soixante années de pétrification, le moment est venu, justement, d’accélérer ce processus, pour provoquer les déclics nécessaires, tout en sachant que tout ne va pas changer du jour au lendemain ! Mais il faut être à l’affut de chaque brin d’espérance et petit à petit, je dirais, ouvrir la voie à d’autres imaginaires. Mais vous n’êtes pas toujours tendre avec Emmanuel Macron. Vous écrivez : « Le choix des diasporas, comme bras civil d’une croisade pro-entreprise, risque d’aviver la course aux rentes et les penchants affairistes ». Oui, enfin… Vous savez que j’ai critiqué, mais je ne suis pas le seul. J’ai critiqué, par exemple, le CPA -le Conseil présidentiel pour l’Afrique-, j’ai critiqué le président Macron. Vous savez, je critique surtout les gens que je respecte. Et ma critique n’a jamais été fondée sur le désir de détruire la relation. Ma critique visait à faire en sorte que l’on remette cette relation en jeu et qu’ensemble on essaie de repenser les fondamentaux de la relation. C’est ce qu’il dit vouloir faire. Il veut le faire, d’un côté avec la jeunesse. L’autre pari, c’est sur les diasporas. Ce sont des choses qui m’intéressent, à la fois intellectuellement et politiquement. C’est pour cela que j’ai accepté d’accompagner ce projet. J’y vais en tant qu’accompagnateur, en tant que témoin. Je crois qu’il est très facile d’être cynique. Je tiens à la part de rêve que contient toute vie humaine, ce qui veut dire que je suis prêt à me tromper. Vous n’êtes pas une prise de guerre d’Emmanuel Macron ? Ah non ! (Rires) Mais non ! Il ne le pense pas, je ne le pense pas non plus ! (Rires) Emmanuel Macron n’est-il pas un homme contradictoire, qui joue sur ses contradictions pour séduire ses interlocuteurs ? (Rires) Je vais vous dire une chose. Je l’ai rencontré une fois. Il nous a reçus à déjeuner chez lui, à l’Élysée. Effectivement, c’est un séducteur ! Et je ne le dis pas d’une manière péjorative. C’est un esprit brillant. C’est quelqu’un avec lequel on a plaisir à dialoguer. Il est très attentif… Nous étions cinq ou six et j’étais assis à sa droite. Il prenait des notes, il écoutait… C’est quelqu’un qui prend des risques, apparemment, qui aime la contradiction, en fait. Je dirais qu’il aime être contredit et il aime le débat chaud. Evidemment, pour un chef d’État, cela présente des risques. Mais qu’est-ce que vous voulez que je vous dise ? Il m’a proposé une idée et il me propose d’en être un des accompagnateurs. Cela me convient parfaitement et une fois le sommet terminé, je retourne dans mes amphithéâtres. Et à votre liberté constante dans vos travaux et dans votre prise de parole… Absolument.  

Alexandre Brecher is a documentarian, journalist, cryptozoologist and communicator. Born in France, his career in international development has seen him work for the United Nations and other NGOs in Central Asia, the Middle East and Africa. He joins Dean and Jenn to talk about his most recent film THE EXPLORER: which follows Michel Ballot in his search for the Congo Basin's Mokele-mbembe: a giant reptile or sauropod dinosaur that stalks the region's jungles, rivers, and swamps. They also chat about other cryptids including the Orang Pendek and the Emela-ntouka. Watch the trailer for THE EXPLORER here: https://vimeo.com/493949094 Like the film on Facebook: https://www.facebook.com/TheExplorerFilm Visit MidWest WeirdFest online at: www.midwestweirdfest.com

durée : 00:57:59 - Les Chemins de la philosophie - par : Adèle Van Reeth, Géraldine Mosna-Savoye - Penseur de la traversée et de la circulation, Achille Mbembe articule ses réflexions autour des questions de la mémoire et de l’oubli, du différent et de la domination. Indocile et mouvant, il se présente lui-même comme “une pierre qui roule et qui amasse ce qu’elle trouve sur son chemin." - réalisation : Nicolas Berger, Laurence Malonda - invités : Achille Mbembe Philosophe, politologue et historien, professeur à l’université du Witwatersrand de Johannesburg

In this episode, Craig, Matt, Will, and Adam are joined by critic, artist, cultural theorist, and assistant curator at Rhizome Aria Dean to discuss her 2017 essay "Notes on Blacceleration." In this episode, the Acid Horizon crew discusses with Aria the paradox of the ontological constitution of the black subject that sits at the very beginning of capitalism. “The black” or “the figure of blackness” acts as the orignary reserve of energy that enables the process of exchange that theorists of accelerationism rely on for their analyses. What is articulated in blaccelerationism is the recognition of a fundamental absence in the first accelerationist discourses, particularly when it comes to the origin of capitalism in the extractive violence of slavery and the colonisation of the African continent. In response to this theoretical blind spot, we discuss with Aria the economy of blackness and its relation to notions of representation, exchange, expenditure, and most importantly, revolutionary collective action considering the George Floyd uprisings in the United States and across the world. Thinkers included in the discussion include Wilderson, Moten, Wynter, Mbembe, Land, Fisher, Deleuze, Bataille, Guattari, Williams, and more. Links to Aria Dean’s work:The text: https://www.e-flux.com/journal/87/169402/notes-on-blacceleration/November: https://novembermag.com/Rhizome: https://rhizome.org/Acid Horizon Links: Subscribe to us on Apple Podcasts: podcasts.apple.com/us/podcast/acid…on/id1512615438Happy Hour at Hippel's (Adam’s blog): happyhourathippels.wordpress.comHyperstition Arrays (Matt’s Blog): hyperstitionarrays.comRevolting Bodies (Will's Blog): https://revoltingbodies.comSplit Infinities (Craig’s Substack): https://splitinfinities.substack.comMusic: https://sereptie.bandcamp.comContribute to Acid Horizon: www.patreon.com/acidhorizonpodcast Merch Store: crit-drip.com

Fifty years after the 1968 revolt, how important are affects in influencing the behavior of voters, activists and policy makers? Achille Mbembe, Kathleen Cleaver and George Galloway met in Bergen on 1December, 2018 to discuss these issues at the 2018 Holberg Debate: "Politics and Affects: The Dynamics of Social Mobilization" This recording is the keynote Achille Mbembe held at the debate. Achille Mbembe is a Cameroonian historian, philosopher and political theorist who specializes in African history and politics. He is Professor at the Wits Institute for Social and Economic Research at the University of the Witwatersrand in Johannesburg. Mbembe is particularly well known for his work on post-colonialism and race.

Abrimos esta Imprensa africana, com o semanário JEUNE AFRIQUE, que na sua edição online destaca uma entrevista com o politólogo e escritor africano, Achille Mbembe, que se interroga se o Presidente francês, Emmanuel Macron, pesou bem a perda de influência de França em África.  O Presidente francês, encara a África com cinismo e engana-se no diagnóstico que faz sobre as questões essenciais, agravando as incompreensões, afirma o intelectual camaronês, Achille Mbembe. O conhecido politólogo, historiador e escritor, Mbembe, um conhecedor da França, a exemplo de outros intelectuais africanos, criticam na JEUNE AFRIQUE, a sua postura de dois pesos e duas medidas de Macron em relação a chefes de Estado africanos.  L'EXPRESS, titula em capa, o enigma Macron. Quem conhece Macron? pergunta o  livro, um Presidente confiscador da jornalista, Corinne Lhaïk. Macron é um confiscador. Será a vingança da História, estar ele prisioneiro de três crises sanitária, económica, terrorista? Nalgumas páginas do livro reproduzidas pelo L'EXPRESS, lê-se que não foi apenas a eleição de Macron que tomou tonalidades de um roubo do século, é todo o seu mandato que coloca o incumbente do Eliseu numa posição de roubar as ideias dos outros sem que se saiba se as integra verdadeiramente ou se é uma postura para neutralizar os seus adversários. Não é pois de estranhar a insegurança que assaltou mesmo seus eleitores de 2017 que têm dificuldades em reconhecer o que campeão que então escolheram, cita L'EXPRESS.  Ciência sem credibilidade devido à Covid e Google e Facebook que querem controlar mentes Por seu lado, COURRIER INTERNATIONAL, pergunta em capa como é que a ciência nos pode ajudar? Com a pandemia de coronavírus, os peritos perderam a sua credibilidade.  Ora a ciência e o conhecimento são essenciais para comprendermos a complexidade do mundo e travar as teorias da conspiração.  Na corrente veio o fluxo de informações inerente a esse tipo de fenómeno mundial e inédito que provocou inevitavelmente o seu corolário que é uma desinformação também exponencial. Os investigadores convocados de todas as partes acabaram por perder em credibilidade devido às suas contradições e as reviravoltas da Organização mundial da Saúde, nomeadamente, sobre o uso da máscara, não ajudaram em nada, acrescenta, COURRIER INTERNATIONAL.  CHALLENGE's, destaca a incrível corrida a vacinas contra a Covid, como a última batalha de EEstados, industriais e filatropos investindo biliões de dólares em pesquisas laboratoriais.. L'OBS, destaca em capa, o escândalo Scouarnec, itinerário de um predator. Joël Le Scouarnec, era um médico respeitado, um cavalheiro em aparência, um bom marido e um bom pai de família. Ora, durante 30 anos, o cirurgião Jonziac que registava metodicamente seus actos pedófilos em diários íntimos, terá abusado de mais de 300 crianças. Todos os alertas que foram lançados não resultaram até um dia que uma menina rompeu o silêncio, que desembocou no julgamento deste médico perverso por agressões sexuais que começa dentro de dias, nota, L'OBS.  Somos escravos do Amazon, Google, Facebook?,pergunta, em capa, LE POINT. Reinam sobre as nossas vidas impondo as suas leis. Mark Zurckerberg, do Facebook, sonha poder ditar um texto ao telemóvel mentalmente, Jeff Bezos, fundador do Amazon, investiu num leite articificial a partir de raízes de chicória e couve concentrado, enquanto a inteligência artifical do Google acaba de disponibilizar o código de uma rede neuronal simulando o comportamento de electrões, nota, LE POINT.   

No episódio do Explica aí, Bela! de hoje, eu falo sobre o termo 'Necropolítica' cunhado pelo filósofo camaronês Achille Mbembe. Além de explicar o conceito e trazer uma reflexão sobre a política do nosso país e exemplos de como funciona a necropolítica, falo também sobre 'soberania' como explica Mbembe em seu ensaio. Os links que falo no final do episódio: https://www.todoestudo.com.br/sociologia/necropolitica https://mundonegro.inf.br/necropolitica-a-gestao-da-morte-nas-maos-do-estado/ https://www.youtube.com/watch?v=Xdq9eiZO8Mw&t=176s FICHA TÉCNICA: produzido e editado por Isabela Carpinski

Ei, você já ouviu falar da proposta de curso de mestrado lato sensu da FUNAI para formar “especialista em Antropologia”? Quais são os objetivos por trás desse curso? E o que isso tem a ver com o senso comum sobre nosso trabalho? Qual a diferença entre regulamentação e reconhecimento da profissão? Atuar na esfera pública é a mesma coisa que fazer antropologia pública? Esse foi o teor da nossa conversa com Henyo Trindade Barretto Filho, professor do Departamento de Antropologia (UnB) e de Sustentabilidade junto a Povos e Terras Tradicionais do Centro de Desenvolvimento Sustentável (MESPT) do Centro de Desenvolvimento Sustentável (CDS), ambos da UnB. Clique no play e venha saber mais sobre a “energia de descabelamento” que esse curso nos dá e por que o professor tem mixed feelings em relação à regulamentação! Referências: Associação Brasileira de Antropologia (ABA). Alerta Curso Lato Sensu em Antropologia proposto pela FUNAI. 25/08/2020. Disponível em BARRETO, Henyo Trindade. Ofício, profissionalização e perspectivas de regulamentação da profissão em Antropologia no Brasil: breve histórico e atualização de dilemas enfrentados. In: Revista Áltera, V.1 N.4: Dossiê: Desafios para a atuação de antropólogos/as: problematizando a formação, ética e narrativas de trabalho, 2017 Disponível em BRASIL. Ministério Público Federal. Pará: MPF abre investigação sobre curso de missionário e ruralista que custaria R$ 236 mil à Funai BRASIL. Portaria 1775, Decreto n°1.775, dia 8 de janeiro de 1996, disponível em: shorturl.at/fhEFZ FUNAI. Curso de Antropologia: Cultura, Sociedade e Contemporaneidade, agosto, 2020 , acesso: shorturl.at/ksR05 ______ Planilha de gastos, agosto, 2020: shorturl.at/mquP1 OLIVEIRA, Kelly. AMORIM, Lara. Os dilemas do ofício do antropólogo: entrevista com Henyo T. Barretto Filho. In: FRANCH, Monica; ANDRADE, Maristela; AMORIM, Lara (Orgs). Antropologia em novos campos de atuação: debates e tensões / Mónica Franch, Maristela Andrade, Lara Amorim, João Pessoa: Mídia Gráfica e Editora, 2015. 322p. Disponível em Terra. Pressionada por falta de recursos, Funai vai gastar R$ 236 mil em curso de antropologia Sobre genocídio: MBEMBE, Achille. Necropolítica. In: Arte & Ensaios, nr.32, 2016, disponível em NASCIMENTO, Abdias do, O Genocídio do Negro Brasileiro – Processo de um racismo mascarado, São Paulo: Editora Perspectivas, 2016 (1978) FLAUZINA, Ana Luiza Pinheiro. As Fronteiras Raciais do Genocídio, In: Direito.UnB, janeiro – junho de 2014, v. 01, n.01, pgs. 119 – 146 disponível em: Sobre etnocídio: VIVEIROS, Eduardo de Castro. Sobre a noção de etnocídio, com especial atenção ao caso brasileiro. Parecer disponível em

Falar de amor não é simples, ainda mais para corpos negros que vivem em uma sociedade da inimizade. O conceito de Achille Mbembe dá nome ao processo de ver negros e negras como algo a ser exterminado. O amor pode transformar essa visão? É possível pessoas negras amarem? Nesse episódio falamos sobre nossas vivências amorosas, sobre como a formação do grupo MilTons nos ajuda a amar. Nossa conversa teve como ponto de partida leituras de Mbembe e bell hooks | Participação: Airan Albino, Alisson Batista, Bruno Teixeira, Cainã Nascimento, Cleverton Borges, Davi D'avila, Marlon Laurêncio, Rafael Augusto | Edição: Cleverton Borges | Instagram: @miltonsmasculinidades

This week Brendan McGeever joined us to talk through some of the themes in his latest book Antisemitism and the Russian Revolution. In locating racism(s) and antisemitism on the Left during the Russian Revolution, Brenda’s scholarship helps us to understand race, (anti) racism & politics in contemporary society. Useful links- http://www.bbk.ac.uk/psychosocial/our-staff/academic/brendan-mcgeever https://www.cambridge.org/core/books/antisemitism-and-the-russian-revolution/AF5AE3BB29CB5A7909C75036694CDADE https://www.tandfonline.com/doi/pdf/10.1080/01419870.2017.1361544 Reading: B. McGeever, Antisemitism and the Russian Revolution https://www.cambridge.org/core/books/antisemitism-and-the-russian-revolution/AF5AE3BB29CB5A7909C75036694CDADE H. Jones & E. Jackson (edited) Stories of Cosmopolitan Belonging: Emotion and Location https://www.routledge.com/Stories-of-Cosmopolitan-Belonging-Emotion-and-Location-1st-Edition/Jones-Jackson/p/book/9781138000650#:~:text=Book%20Description,-What%20does%20it&text=Stories%20of%20Cosmopolitan%20Belonging%20argues,played%20out%20through%20emotional%20attachment. A.Mbembe, Necropolitics https://www.dukeupress.edu/necropolitics Listening: Katy B - On A Mission https://www.youtube.com/watch?v=425bS4ByBik Mr Eazi – London Town ft. Giggs https://www.youtube.com/watch?v=R4-BhRWpaCs Sound of Eden, Shades Of Rhythm https://www.youtube.com/watch?v=mGNKdhSQ9Po *Please note season 9 is recorded entirely via video call during the COVID-19 Global Pandemic. Hosts Chantelle and Tissot and executive producer George pride themselves on ensuring a comfortable and encouraging recording atmosphere but this is clearly difficult to suffice remotely. Bear with us on this*

This week Brendan McGeever joined us to talk through some of the themes in his latest book Antisemitism and the Russian Revolution. In locating racism(s) and antisemitism on the Left during the Russian Revolution, Brenda's scholarship helps us to understand race, (anti) racism & politics in contemporary society. Useful links- http://www.bbk.ac.uk/psychosocial/our-staff/academic/brendan-mcgeever https://www.cambridge.org/core/books/antisemitism-and-the-russian-revolution/AF5AE3BB29CB5A7909C75036694CDADE https://www.tandfonline.com/doi/pdf/10.1080/01419870.2017.1361544 Reading: B. McGeever, Antisemitism and the Russian Revolution https://www.cambridge.org/core/books/antisemitism-and-the-russian-revolution/AF5AE3BB29CB5A7909C75036694CDADE H. Jones & E. Jackson (edited) Stories of Cosmopolitan Belonging: Emotion and Location https://www.routledge.com/Stories-of-Cosmopolitan-Belonging-Emotion-and-Location-1st-Edition/Jones-Jackson/p/book/9781138000650#:~:text=Book%20Description,-What%20does%20it&text=Stories%20of%20Cosmopolitan%20Belonging%20argues,played%20out%20through%20emotional%20attachment. A.Mbembe, Necropolitics https://www.dukeupress.edu/necropolitics Listening: Katy B - On A Mission https://www.youtube.com/watch?v=425bS4ByBik Mr Eazi – London Town ft. Giggs https://www.youtube.com/watch?v=R4-BhRWpaCs Sound of Eden, Shades Of Rhythm https://www.youtube.com/watch?v=mGNKdhSQ9Po *Please note season 9 is recorded entirely via video call during the COVID-19 Global Pandemic. Hosts Chantelle and Tissot and executive producer George pride themselves on ensuring a comfortable and encouraging recording atmosphere but this is clearly difficult to suffice remotely. Bear with us on this*

In Deutschland tobte in den vergangenen Wochen eine heftige Debatte um den afrikanischen Intellektuellen Achille Mbembe und seine Äusserungen zu Israel. Der Basler Historiker und…

Ideias de Esquerda - Internacional Com André Barbieri, doutorando em Ciências Sociais pela UFRN e Simone Ishibashi, doutora em Economia Política Internacional pela UFRJ entrevistando Letícia Parks, mestranda em Comunicação pela UNB e uma das organizadoras do livro "A Revolução e o Negro" publicado pelas Edições Iskra. Campanha financeira do Esquerda Diário: http://bit.ly/2tdC5VR

Der Antisemitismusbeauftragte der Bundesregierung wirft dem Historiker Achille Mbembe vor, die Grenze zum Antisemitismus überschritten zu haben, weil er das südafrikanische Apartheids-Regime mit der israelischen Regierung vergleicht. Die Philosophin Susan Neiman verteidigt Mbembe im Dlf. Susan Neiman im Gespräch mit Anja Reinhardt www.deutschlandfunk.de, Kulturfragen Hören bis: 19.01.2038 04:14 Direkter Link zur Audiodatei

In dieser Folge reden Paul und Jan vor allem über die Situation der Saisonarbeiter*innen in Bornheim und über die lächerliche Diskussion um Achille Mbembe. Aber auch der Macron-Merkel-Pakt, der gar nicht bedrohlich klingt, wird thematisiert. Alle Links zum Thema Streik in Bornheim: https://www.neues-deutschland.de/artikel/1136818.bornheim-ausgebeutet-gestreikt-gekuendigt.html https://twitter.com/ndaktuell/status/1262404333083267073 https://twitter.com/FAUBonn https://www.fau.org/artikel/spendenaufruf-unterstuetzt-die-erntearbeiter-innen-in-ihrem-kampf-um-lohn-und-wuerde https://twitter.com/johnmalamatinas/status/1262662001056190467 https://bonn.fau.org/ https://twitter.com/Strolliver/status/1262737656250851329 Lois Tyson - Critical Theory Today https://www.buecher.de/shop/kritische-theorie/critical-theory-today-ebook-pdf/tyson-lois/products_products/detail/prod_id/41784669/ Merkel-Macron-Pakt: https://taz.de/Wiederaufbaufonds-fuer-die-EU/!5687074/?goMobile2=1588896000000 Zum Thema um Achille Mbembe: https://taz.de/Debatte-um-Historiker-Achille-Mbembe/!5685526/ https://www.tagesspiegel.de/politik/rassismus-versus-antisemitismus-debatte-um-den-intellektuellen-achille-mbembe-verlaeuft-nach-drehbuch/25833966.html https://lowerclassmag.com/2020/05/20/mbembe-debatte-postkolonialer-pappkamerad/ https://www.spiegel.de/kultur/antisemitismus-vorwuerfe-gegen-achille-mbembe-wichtige-debatte-falscher-anlass-a-cbf9b44c-b510-40a2-a82d-5340eaad08de Folgt uns auf Twitter: https://twitter.com/HHHCast Jan: https://twitter.com/YungPatrickOne Paul: https://twitter.com/hat_recht Magnus: https://twitter.com/therealmagnusk Kommt außerdem auf den (englischsprachigen) Discord unter: leftists.eu

In der Debatte um Antisemitismusvorwürfe gegen den Historiker Achille Mbembe spricht sich der Politologe Claus Leggewie für eine Versachlichung aus. Von Zensur und Hexenjagd könne nicht die Rede sein. Claus Leggewie im Gespräch mit Liane von Billerbeck www.deutschlandfunkkultur.de, Interview Hören bis: 19.01.2038 04:14 Direkter Link zur Audiodatei

O quarto programa da série Pensamento Descolonial convida a filósofa e professora da UFABC Suze Piza para falar sobre a obra do teórico político e historiador camaronês Achille Mbembe – mais especificamente sobre o conceito de necropolítica, criado por Mbembe e que diz respeito ao uso do poder social e político do Estado para ditar como algumas pessoas podem viver e como algumas devem morrer.

Join us as we uncover the secrets of the legendary "Mokele Mbembe", a dinosaur said to inhabit the dense jungles of The Congo.

Die Debatte über den Philosophen Achille Mbembe und die Antisemitismusvorwürfe gegen ihn macht viele Jüdinnen und Juden ratlos. Sie entzündete sich an Aussagen zum Staat Israel. Hat Deutschland bei seinen Debatten über Hass gegen Juden etwas dazu gelernt? Von Gerald Beyrodt www.deutschlandfunkkultur.de, Aus der jüdischen Welt Hören bis: 19.01.2038 04:14 Direkter Link zur Audiodatei

This week on Tall Tales we talk about the cousin of the Mokele Mbembe, the Kasai Rex. While not a sauropod like the Mbembe, this is a man eating, elephant eating Tyrannosaurus Rex living in the heart of Africa! So gather around the Campfire and listen to us break it down. A small disclaimer: Due to COVID-19 we are not able to meet up in person to record our episodes, but we are still committed to getting content out to you all, so please bear with us as we experiment with different alternatives to recording online as it will result in fluctuating audio quality.  I hope you still enjoy this episode although the audio is not great. We have since found another alternative to this method which records higher quality audio and we have also upgraded our mics. So this time next week we should sounding normalish more or less.

durée : 00:49:38 - Avis critique - par : Raphaël Bourgois - Ce soir comme chaque semaine deux essais sous les feux de la critique : "Brutalisme" d’Achille Mbembe (La Découverte) et "Huit leçons sur l’Afrique" d'Alain Mabanckou (Grasset). - réalisation : Vanessa Nadjar - invités : Jean-Marie Durand journaliste indépendant; Aliocha Wald Lasowski journaliste pour les pages idées de l'Express

Aquele no qual eles pretendem usar a chama acesa no meio do mato do social para incendiar os fascistas, e que já começou tenho o título censurado nas redes sociais, cujo controle parece não ser muito afeito às metáforas. Utilizando, sobretudo, o arcabouço teórico de Hannah Arendt, o Cássio levantou questões como qual seria a disposição psíquica para a emergência do fascismo, ou quanta política de fato existia em sistemas como o Nazismo e o Stalinismo. O Osvaldo trouxe o debate para a tendência contemporânea presente em alguns discursos de retomarem a lógica que culminou no Holocausto. Proust, Wilde e Brecht apareceram, em contextos distintos, no episódio, lembrando o flerte indissociável entre política e cultura, sobretudo em experiências totalitárias. Zizek e Mbembe foram lembrados para recordar a importância do rebaixamento jurídico dos sujeitos em todo projeto de cunho racial. O Malavolta utilizou os critérios do Umberto Eco pra avaliar a que distância o Bra(z)il anda do famigerado fascismo. Quer saber o resultado? Aperte o play e se enforque na corda da liberdade! CofeComMilque é Bruno Malavolta, Cássio Rodrigues e Osvaldo Machado; Fale conosco: cofecommilque@gmail.com; Siga-nos no Instagram: @cofecommilque Este programa é produzido e editado pela Élis Estúdios.

Hey Folks! It's that time for us to wrap up Mekole-Mbembe, and we are going to spend the whole gosh dang episode doing so.  Don't worry, it's super good... It actually is. We still let Mixon do the weather though. 

Franjo Frančič: Nemir in strast Jiři Kočica: Izvirnik Alenka Koželj: Lovilci sanj Achille Mbembe: Kritika črnskega uma Recenzije so napisali Miša Gams, Martina Potisk, Maja Žvokelj in Gabriela Babnik.

Esistono davvero dinosauri sauropodi sopravvissuti nel cuore del Congo e pterosauri in Papua Nuova Guinea? Cosa ispirò il celebre scrittore Sir Arthur Conan Doyle nella stesura del suo romanzo "Il mondo perduto"? A queste e altre domande cercheremo di dare risposta assieme al paleobiologo Marco Signore e al divulgatore Willy Guasti del canale youtube ZooSparkle. Music: Dural from Fugue

Writing in Where is the ‘African' in African Studies, on African Arguments, Robtel Pailey asserts that “the extent to which the ‘African' in African Studies is concealed or revealed depends entirely on the politics of the knowledge producer, the ethos of the institution they represent, the pedagogy and methods they employ, and their level of commitment to the continent and its people.” In Decolonizing Knowledge and the Question of the Archive, Achille Mbembe presents a theoretical lens through which we can use to examine current conditions in present societies who are a product of settler colonialism, (neo)colonialism, chattel slavery, etc. Mbembe introduces us to the notion of a ‘negative moment' (2015). Mbembe goes on to argue that “blackness” is fracturing. “Black consciousness” today is more and more thought of in fractions.” It is here, the clarity of what a negative moment comes to the fore, it is a moment when new antagonisms emerge while old ones remain unresolved. It is a moment when contradictory forces—undeveloped, fractured, fragmented—are at work but what might come out of their interaction is anything but certain. It is also a moment when multiple old and recent unresolved crises seem to be on the path towards a collision.” It is in this moment that knowledge, understanding, and power converge. It here is that the mere prohibitive structures, institutions, and systems that promote some forms of knowledge, and demonize others is an act of violence. What we suggest is a real attempt to decolonize not only the university and knowledge, we must decolonize, decolonization. Decolonization is not new, of course. In fact, its dominant conceptualization and current discourse is a product of African postcolonial experiments in the 1960s and 1970s. Where does this negative moment place us in the context of addressing current planetary crises, rooted in the aggressive proliferation of racial capitalist logic(s)? Where do we start an intentional and serious commitment to decolonize? Today we will explore the possibilities of an African future through decolonizing African Studies with Dr. Robtel Pailey. Robtel Pailey is a Liberian academic, activist and author with more than 15 years of combined personal/professional experiences in Africa, Europe and North America. She is also author of Gbagba and Jaadeh, critically acclaimed anti-corruption children's books. Robtel completed BA degrees in African Studies and English Literature at Howard University, a MSc in African Studies at the University of Oxford, and a doctorate in Development Studies at SOAS, University of London, as a Mo Ibrahim Foundation PhD Scholar. Robtel currently serves as Leverhulme Early Career Fellow at the University of Oxford's Department of International Development (ODID), where she conducts research on race, citizenship, ‘South-South' migration and development cooperation in Liberia and Sierra Leone. Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!

I et jødisk tidsskrift i 1943 skrev Hannah Arendt en lille tekst, Vi flygtninge, hvor hun argumenterer for at holde fast i betegnelsen flygtning. Flygtningefiguren afslører nemlig menneskets position udenfor statsborgerskabets og nationalstatens flygtige beskyttelse. Men hvad karakteriserer flygtningen? Og hvorfor er Arendts tekst relevant i dag?Adjunkt Martin Lemberg-Pedersen vil i dette afsnit, med udgangspunkt i ikke blot Arendt men også Klemperer, Agamben, Mbembe, Césaire og Buck-Morss, fortælle om migration, forholdet mellem kolonialisme og totalitarisme, retten til rettigheder og lejrens lange historie.

Dictionary of Now #6 - VIOLENCE May 11, 2017 with Taiye Selasi, David Theo Goldberg and Achille Mbembe Racial violence often masks itself in various forms and appearances. It is deeply inscribed in social structures, in language systems, in governmental tools, or in the interpretation of history. The genealogy of racial violence is closely connected to modern capitalist nation states. Which historical legacies enable racial classification systems to perpetuate? Against the backdrop of historic developments, continuities, and rifts, three leading thinkers of post-colonial theory will analyze the constant process of normalization of racial violence. How does one detect and address contemporary racisms? How is violence rooted in practices and languages of postcolonial capitalist societies? What does the illusion of a “post-racial” age reveal about the effect structures and camouflage tactics of racist hierarchies of violence? How can racisms be addressed in narrative form? A short story developed for the evening by Taiye Selasi on mechanisms of “othering” and bias as racist demarcation is the starting point of the discussion. Using narrative images, Selasi shows how racial aggression is articulated and how it interconnects individual and societal experiences of violence. The analyses by Goldberg and Mbembe reveal, on the one hand, the close interrelation of racism and systemic, hierarchic, social structures. On the other, they discuss the patterns of legitimation of violence and question the existence of “legitimate” violence in the context of emancipatory movements such as Négritude or Black Lives Matter. Image: Jack Whitten, Virgin Space, Loop #20, 2012, Black Cat and Acrylic on Canvas, 12 x 12 inch © Jack Whitten | Courtesy the artist and Hauser & Wirth

Dictionary of Now #6 - VIOLENCE May 11, 2017 with Taiye Selasi, David Theo Goldberg and Achille Mbembe Racial violence often masks itself in various forms and appearances. It is deeply inscribed in social structures, in language systems, in governmental tools, or in the interpretation of history. The genealogy of racial violence is closely connected to modern capitalist nation states. Which historical legacies enable racial classification systems to perpetuate? Against the backdrop of historic developments, continuities, and rifts, three leading thinkers of post-colonial theory will analyze the constant process of normalization of racial violence. How does one detect and address contemporary racisms? How is violence rooted in practices and languages of postcolonial capitalist societies? What does the illusion of a “post-racial” age reveal about the effect structures and camouflage tactics of racist hierarchies of violence? How can racisms be addressed in narrative form? A short story developed for the evening by Taiye Selasi on mechanisms of “othering” and bias as racist demarcation is the starting point of the discussion. Using narrative images, Selasi shows how racial aggression is articulated and how it interconnects individual and societal experiences of violence. The analyses by Goldberg and Mbembe reveal, on the one hand, the close interrelation of racism and systemic, hierarchic, social structures. On the other, they discuss the patterns of legitimation of violence and question the existence of “legitimate” violence in the context of emancipatory movements such as Négritude or Black Lives Matter. Image: Jack Whitten, Virgin Space, Loop #20, 2012, Black Cat and Acrylic on Canvas, 12 x 12 inch © Jack Whitten | Courtesy the artist and Hauser & Wirth

Dictionary of Now #6 - VIOLENCE May 11, 2017 with Taiye Selasi, David Theo Goldberg and Achille Mbembe Racial violence often masks itself in various forms and appearances. It is deeply inscribed in social structures, in language systems, in governmental tools, or in the interpretation of history. The genealogy of racial violence is closely connected to modern capitalist nation states. Which historical legacies enable racial classification systems to perpetuate? Against the backdrop of historic developments, continuities, and rifts, three leading thinkers of post-colonial theory will analyze the constant process of normalization of racial violence. How does one detect and address contemporary racisms? How is violence rooted in practices and languages of postcolonial capitalist societies? What does the illusion of a “post-racial” age reveal about the effect structures and camouflage tactics of racist hierarchies of violence? How can racisms be addressed in narrative form? A short story developed for the evening by Taiye Selasi on mechanisms of “othering” and bias as racist demarcation is the starting point of the discussion. Using narrative images, Selasi shows how racial aggression is articulated and how it interconnects individual and societal experiences of violence. The analyses by Goldberg and Mbembe reveal, on the one hand, the close interrelation of racism and systemic, hierarchic, social structures. On the other, they discuss the patterns of legitimation of violence and question the existence of “legitimate” violence in the context of emancipatory movements such as Négritude or Black Lives Matter. Image: Jack Whitten, Virgin Space, Loop #20, 2012, Black Cat and Acrylic on Canvas, 12 x 12 inch © Jack Whitten | Courtesy the artist and Hauser & Wirth

Dictionary of Now #6 - VIOLENCE May 11, 2017 with Taiye Selasi, David Theo Goldberg and Achille Mbembe Racial violence often masks itself in various forms and appearances. It is deeply inscribed in social structures, in language systems, in governmental tools, or in the interpretation of history. The genealogy of racial violence is closely connected to modern capitalist nation states. Which historical legacies enable racial classification systems to perpetuate? Against the backdrop of historic developments, continuities, and rifts, three leading thinkers of post-colonial theory will analyze the constant process of normalization of racial violence. How does one detect and address contemporary racisms? How is violence rooted in practices and languages of postcolonial capitalist societies? What does the illusion of a “post-racial” age reveal about the effect structures and camouflage tactics of racist hierarchies of violence? How can racisms be addressed in narrative form? A short story developed for the evening by Taiye Selasi on mechanisms of “othering” and bias as racist demarcation is the starting point of the discussion. Using narrative images, Selasi shows how racial aggression is articulated and how it interconnects individual and societal experiences of violence. The analyses by Goldberg and Mbembe reveal, on the one hand, the close interrelation of racism and systemic, hierarchic, social structures. On the other, they discuss the patterns of legitimation of violence and question the existence of “legitimate” violence in the context of emancipatory movements such as Négritude or Black Lives Matter. Image: Jack Whitten, Virgin Space, Loop #20, 2012, Black Cat and Acrylic on Canvas, 12 x 12 inch © Jack Whitten | Courtesy the artist and Hauser & Wirth

Dictionary of Now #6 - VIOLENCE May 11, 2017 with Taiye Selasi, David Theo Goldberg and Achille Mbembe Racial violence often masks itself in various forms and appearances. It is deeply inscribed in social structures, in language systems, in governmental tools, or in the interpretation of history. The genealogy of racial violence is closely connected to modern capitalist nation states. Which historical legacies enable racial classification systems to perpetuate? Against the backdrop of historic developments, continuities, and rifts, three leading thinkers of post-colonial theory will analyze the constant process of normalization of racial violence. How does one detect and address contemporary racisms? How is violence rooted in practices and languages of postcolonial capitalist societies? What does the illusion of a “post-racial” age reveal about the effect structures and camouflage tactics of racist hierarchies of violence? How can racisms be addressed in narrative form? A short story developed for the evening by Taiye Selasi on mechanisms of “othering” and bias as racist demarcation is the starting point of the discussion. Using narrative images, Selasi shows how racial aggression is articulated and how it interconnects individual and societal experiences of violence. The analyses by Goldberg and Mbembe reveal, on the one hand, the close interrelation of racism and systemic, hierarchic, social structures. On the other, they discuss the patterns of legitimation of violence and question the existence of “legitimate” violence in the context of emancipatory movements such as Négritude or Black Lives Matter. Image: Jack Whitten, Virgin Space, Loop #20, 2012, Black Cat and Acrylic on Canvas, 12 x 12 inch © Jack Whitten | Courtesy the artist and Hauser & Wirth

Dictionary of Now #6 - VIOLENCE May 11, 2017 with Taiye Selasi, David Theo Goldberg and Achille Mbembe Racial violence often masks itself in various forms and appearances. It is deeply inscribed in social structures, in language systems, in governmental tools, or in the interpretation of history. The genealogy of racial violence is closely connected to modern capitalist nation states. Which historical legacies enable racial classification systems to perpetuate? Against the backdrop of historic developments, continuities, and rifts, three leading thinkers of post-colonial theory will analyze the constant process of normalization of racial violence. How does one detect and address contemporary racisms? How is violence rooted in practices and languages of postcolonial capitalist societies? What does the illusion of a “post-racial” age reveal about the effect structures and camouflage tactics of racist hierarchies of violence? How can racisms be addressed in narrative form? A short story developed for the evening by Taiye Selasi on mechanisms of “othering” and bias as racist demarcation is the starting point of the discussion. Using narrative images, Selasi shows how racial aggression is articulated and how it interconnects individual and societal experiences of violence. The analyses by Goldberg and Mbembe reveal, on the one hand, the close interrelation of racism and systemic, hierarchic, social structures. On the other, they discuss the patterns of legitimation of violence and question the existence of “legitimate” violence in the context of emancipatory movements such as Négritude or Black Lives Matter. Image: Jack Whitten, Virgin Space, Loop #20, 2012, Black Cat and Acrylic on Canvas, 12 x 12 inch © Jack Whitten | Courtesy the artist and Hauser & Wirth

Dictionary of Now #6 - VIOLENCE May 11, 2017 with Taiye Selasi, David Theo Goldberg and Achille Mbembe Racial violence often masks itself in various forms and appearances. It is deeply inscribed in social structures, in language systems, in governmental tools, or in the interpretation of history. The genealogy of racial violence is closely connected to modern capitalist nation states. Which historical legacies enable racial classification systems to perpetuate? Against the backdrop of historic developments, continuities, and rifts, three leading thinkers of post-colonial theory will analyze the constant process of normalization of racial violence. How does one detect and address contemporary racisms? How is violence rooted in practices and languages of postcolonial capitalist societies? What does the illusion of a “post-racial” age reveal about the effect structures and camouflage tactics of racist hierarchies of violence? How can racisms be addressed in narrative form? A short story developed for the evening by Taiye Selasi on mechanisms of “othering” and bias as racist demarcation is the starting point of the discussion. Using narrative images, Selasi shows how racial aggression is articulated and how it interconnects individual and societal experiences of violence. The analyses by Goldberg and Mbembe reveal, on the one hand, the close interrelation of racism and systemic, hierarchic, social structures. On the other, they discuss the patterns of legitimation of violence and question the existence of “legitimate” violence in the context of emancipatory movements such as Négritude or Black Lives Matter. Image: Jack Whitten, Virgin Space, Loop #20, 2012, Black Cat and Acrylic on Canvas, 12 x 12 inch © Jack Whitten | Courtesy the artist and Hauser & Wirth

Dictionary of Now #6 - VIOLENCE May 11, 2017 with Taiye Selasi, David Theo Goldberg and Achille Mbembe Racial violence often masks itself in various forms and appearances. It is deeply inscribed in social structures, in language systems, in governmental tools, or in the interpretation of history. The genealogy of racial violence is closely connected to modern capitalist nation states. Which historical legacies enable racial classification systems to perpetuate? Against the backdrop of historic developments, continuities, and rifts, three leading thinkers of post-colonial theory will analyze the constant process of normalization of racial violence. How does one detect and address contemporary racisms? How is violence rooted in practices and languages of postcolonial capitalist societies? What does the illusion of a “post-racial” age reveal about the effect structures and camouflage tactics of racist hierarchies of violence? How can racisms be addressed in narrative form? A short story developed for the evening by Taiye Selasi on mechanisms of “othering” and bias as racist demarcation is the starting point of the discussion. Using narrative images, Selasi shows how racial aggression is articulated and how it interconnects individual and societal experiences of violence. The analyses by Goldberg and Mbembe reveal, on the one hand, the close interrelation of racism and systemic, hierarchic, social structures. On the other, they discuss the patterns of legitimation of violence and question the existence of “legitimate” violence in the context of emancipatory movements such as Négritude or Black Lives Matter. Image: Jack Whitten, Virgin Space, Loop #20, 2012, Black Cat and Acrylic on Canvas, 12 x 12 inch © Jack Whitten | Courtesy the artist and Hauser & Wirth

Dictionary of Now #6 - VIOLENCE May 11, 2017 with Taiye Selasi, David Theo Goldberg and Achille Mbembe Racial violence often masks itself in various forms and appearances. It is deeply inscribed in social structures, in language systems, in governmental tools, or in the interpretation of history. The genealogy of racial violence is closely connected to modern capitalist nation states. Which historical legacies enable racial classification systems to perpetuate? Against the backdrop of historic developments, continuities, and rifts, three leading thinkers of post-colonial theory will analyze the constant process of normalization of racial violence. How does one detect and address contemporary racisms? How is violence rooted in practices and languages of postcolonial capitalist societies? What does the illusion of a “post-racial” age reveal about the effect structures and camouflage tactics of racist hierarchies of violence? How can racisms be addressed in narrative form? A short story developed for the evening by Taiye Selasi on mechanisms of “othering” and bias as racist demarcation is the starting point of the discussion. Using narrative images, Selasi shows how racial aggression is articulated and how it interconnects individual and societal experiences of violence. The analyses by Goldberg and Mbembe reveal, on the one hand, the close interrelation of racism and systemic, hierarchic, social structures. On the other, they discuss the patterns of legitimation of violence and question the existence of “legitimate” violence in the context of emancipatory movements such as Négritude or Black Lives Matter. Image: Jack Whitten, Virgin Space, Loop #20, 2012, Black Cat and Acrylic on Canvas, 12 x 12 inch © Jack Whitten | Courtesy the artist and Hauser & Wirth

Dictionary of Now #6 - VIOLENCE May 11, 2017 with Taiye Selasi, David Theo Goldberg and Achille Mbembe Racial violence often masks itself in various forms and appearances. It is deeply inscribed in social structures, in language systems, in governmental tools, or in the interpretation of history. The genealogy of racial violence is closely connected to modern capitalist nation states. Which historical legacies enable racial classification systems to perpetuate? Against the backdrop of historic developments, continuities, and rifts, three leading thinkers of post-colonial theory will analyze the constant process of normalization of racial violence. How does one detect and address contemporary racisms? How is violence rooted in practices and languages of postcolonial capitalist societies? What does the illusion of a “post-racial” age reveal about the effect structures and camouflage tactics of racist hierarchies of violence? How can racisms be addressed in narrative form? A short story developed for the evening by Taiye Selasi on mechanisms of “othering” and bias as racist demarcation is the starting point of the discussion. Using narrative images, Selasi shows how racial aggression is articulated and how it interconnects individual and societal experiences of violence. The analyses by Goldberg and Mbembe reveal, on the one hand, the close interrelation of racism and systemic, hierarchic, social structures. On the other, they discuss the patterns of legitimation of violence and question the existence of “legitimate” violence in the context of emancipatory movements such as Négritude or Black Lives Matter. Image: Jack Whitten, Virgin Space, Loop #20, 2012, Black Cat and Acrylic on Canvas, 12 x 12 inch © Jack Whitten | Courtesy the artist and Hauser & Wirth

Put all your opinions of Mok-ele-mbembe in a box and listen to us as we figure out what really happened. Hosted on Acast. See acast.com/privacy for more information.

In this episode, the Goods from the Woods Boys are riding solo and tackling the hard issues: namely who would win in a single elimination fighting tournament among legendary cryptozoological beasts and also among legendary television news anchors. The results will shock you! Song of the week this week: "Hammer Down" by Magnolia Electric Co.  Follow the show @TheGoodsPod  Rivers is @RiversLangley  Dr. Pat is @PM_Reilly  Mr. Goodnight is @SepulvedaCowboy  Pick up a Goods from the Woods t-shirt at: http://prowrestlingtees.com/TheGoodsPod

On this week’s episode we read Achille Mbembe’s On the Postcolony, focusing in particular on the Introduction and Chapters 5 and 6. We begin by discussing Mbembe’s analysis of the historical trajectory of Christian conversion and the divine libido in Chapter Six, “God’s Phallus” and its connection to Mbembe’s broader critique of rationality as constructed through eurocentric […]