But beyond its importance as a symbol of liberty the Citadel has another more prosaic significance as part of a net- work of fortifications inscribed in a national military strategy thoroughly thought-out and executed
the citadel's existence as a planned defense base gives intellectual and physical agency to the army of Haitians
They exude gendered codes of respect-ability based on the middle-class patriarchal Christian family, as well as expectations of “whiteness.
how do these representations in Jamaica compare to American representations
The white woman is never displayed toiling in the garden or hot sun, and if she is in charge of any work, ... then she is generally well clothed, hatted and shod for the occasion. In many settings she is displayed not as a dislocated unattached single female but always under the watch-ful eyes of her family[;] her beauty must be maintained and nurtured for her role in life, [being a] wife and [dedicated to] motherhood.”
shows an interplay of class, race, and sexuality; white woman are depicted as of a leisure class, and in the social hierarchy, they exist in relation to their family and the prescribed roles of motherhood
The overall impression of the album is of the frontiers of empire, where the landscapes and people are picturesque, where Britain’s army and navy have brought the benefits of orderly hospitals and fine buildings, but where native uprisings must be suppressed (sometimes with the assistance of native troops
the reader must know the historical context of the writer to understand their biases and what and why they are focusing on certain things to find the information hidden in the cracks
Although the space of this article does not permit furtherexploration, I must note that the contrast between Black unintelligibility as a prac-tice related to the plot and the Black commons, and Olmsted’s architectural workto render landscapes more easily traversable and accessible as part of the ongoingpractices of dominion and enclosure are stark and require further investigation.
older landscape architects consider Olmsted the father of landscape architecture and the description Roane uses of Olmsted's tendency to create open spaces to increase visibility is exactly how we are taught, and the points in this article reveal the underlying desire for control
“The kept grounds,”euphemis-tically disarticulated from the subjects doing the keeping,“are limited, and in sim-ple but quiet taste;
Olmsted erases enslaved Blacks from the intellectual capability of designing a landscape//while at the same time belittling their work to justify his claim to control of taste and the design of landscape
In Saint-Domingue, the indigenous culture of the plantation slaves learned how to fight while it was learning to breathe. It was a culture that was born in struggle. It wasn’t born before, it fought afterward. It was born because it was fighting. In that way both Vodou and Creole were baptized in fire.
thinking about the analogy of fire in baptism here, the physical baptism in water in the Doris Ulmann image, and the spiritual worship of water related divinities in Cadomblé terreiros
“told me that having furnished the prayer-house with seats having a back-rail, his Negroes petitioned him to remove it, because it did not leave them room enough to pray
the value of movement and space over sitting and stagnation
The members of the candomblé described must have felt quite comfortable with theconditions, for mud figures prominently in the religion’s cosmology, as the domainof divinities such as Exu Yangi, Nanã Buruku, Onile, and Obaluaiê (Santos 2008:81;Santos and Santos 2014: 97). In terreiros with dirt floors, it is common tobury leftovers from the food offerings to honor the earth mother (Onile) and Oba-luaiê (inteview, Pai Antônio, 16 September 2014)
makes me think of Americans' relationship to cleanliness and how that relates to race and class
the buriedmaterials both protect and restore the terreiro’s balance by helping to circulateaxé in all of the rooms
I like the idea of the non-physical circulation in this context since we usually consider this as physical accessibility or walkability in buildings or spaces
religious specialists offered divination consultation and medicinal cures toindividual clients, services that appealed to extensive swaths of the city’s population.These sometimes cozy relationships with those charged with the religion’ssuppression constitute yet another variable to explain, despite all the drawbacks,the continued presence of Candomblé in the city
shows how state power structure is nuanced and fractured in its ability to control
the ground levels and basementswere especially singled out for African-inspired religious practices, on this andother streets of the urban neighborhoods. Analysis of theO Alabamarevealsthat 17 of the descriptions of divination, drumming, or other activities relatedto African-inspired practices occurred in living spaces with access to the ground(Gordenstein 2014: 129)
what is the relationship between the ground, drumming, and divination?
the journalist yearned to be accepted among the local educated eliteand viewed Candomblé as an outdated practice, incompatible with“progressivethinking”(Graden 1998: 59).
this reminds me of the discussion we had about how histories are constructed
follow Blomley’sprovocation to think about property as ‘‘an important politicalvocabulary” rather than an established category of rule to returnto the Chicago Anti-Eviction Campaign, and specifically to homeliberations and their politics of emplacement.
reimagining of such conditioned things like the possessive aspect of property is something that almost seems taboo for most people to write about which makes this feel even more important
dur-ing the civil rights, they did something ILLEGAL for somethingthat was morally right. They did sit-ins, where in 2011 we’redoing something illegally that’s MORALLY RIGHT
this really helps subvert the pseudo importance of legality, when you realize these laws were written by white males that charged them with radicalized intentions
con-jured it through recollection
this idea of conjuring through recollection is really visceral to me...I think describing it in this way promotes an abolitionist way of thinking by giving physicality to thoughts or the mind. This helps achieve the affect of appeasing the preservationist requirements while also eliciting empathy and a building of the "homesphere"
the National Historic Preservation Act of 1966 and National Register of Historic Places criteria—which emphasize the significance of architectural features over the social and historical background.
I've had this idea in my head for so long and this so clearly states what I couldn't find the words for. But I am still looking for the correct term for the more broad idea of someone obfuscating political discourse with practical distractions (bc I can't think of a better way to say it)...I've recently been calling it Neoliberalism, but I think that might be generalizing too much
Prior to contacting your instructor please reference the course syllabus, assignments, MOODLE page, your studiomates, and the Internet.
I need to heed this advice better
Andrea R. Roberts,
Andrea Roberts has a project that's an open forum mapping Texas Freedom colonies...I looked in Andrea's work when I saw a zoom video on this years HALS challenge where Andrea talked about this projecthttps://www.thetexasfreedomcoloniesproject.com/
bell hooks
seeing bell hooks on here is why I took this class