He never makes a mark because he ALREADY KNOWS what he is going to find. He need not recordanything except his daily expenses for the audit, for the anthrofound his answer in the books he read the winter before. No, theanthropologist is only out on the reservations to VERIFY whathe has suspected all along-Indians are a very quaint people whobear watching
academia + discursive dimension of colonialism - accumulation of Western "knowledge" mediates how anthropologists see Indigenous peoples
Thus go the anthropological wars, testing whether this schoolor that school can endure longest. And the battlefields, unfortunately, are the lives of Indian people.
reduction of Indigenous people to objects of study; knowledge as exercise of power
uring the winter these observations will become books by which future anthropologists will be trained, sothat they can come out to reservations years from now and verifythe observations they have studied
speaks to construction of bodies of knowledge - as in Said's Orientalism, where misrepresentation becomes reality
estitution
political implications of restitution = abandonment of historical amnesia of American wrongdoing and violation of treaties
it wasonly a short time before American imperialistic impulses drovethis country into the Spanish-American War and the acquisitionof America's Pacific island empire began. The tendency to continue imperialistic trends remained constant between the twoworld wars as this nation was involved in numerous banana warsin Central and South America.
fascinating that Deloria points to continuities in American imperialism - collapsing past and present to suggest that frontier never truly closed
Until America begins to build a moral record in her dealingswith the Indian people she should not try to fool the rest of theworld about her intentions on other continents. America has always been a militantly imperialistic world power eagerly grasping for economic control over weaker nations.
can understand American wars of colonial expansion (Spanish-American War, Iraq and Afghanistan) as new frontier wars
When a tribe tries to get itsrights defined it is politely shunted aside. Some tribes have goneto the Supreme Court to seek relief against the United States hyclaiming a violation of their rights as wards. They have beentold in return that they are not wards but "dependent domesticnations." And when other tribes have sought relief claiming thatthey are dependent domestic nations, they have been told theyare "wards of the government.
limitations of seeking autonomy through the paradigm of rights talk as opposed to sovereignty - as Professor Maggie Blackhawk of NYU argues in "Federal Indian Law as Paradigm within Public Law" - argument: In particular, she writes, existing constitutional theory “presumes that minorities are best protected with national [federal] oversight” and is suspicious of “states’ rights” or local control. An examination of Indian law shows how the national government and national rights have actually been used to hurt Native people and further American colonialism, while localism and the empowerment of Native nations through the recognition of inherent tribal sovereignty has had more positive effects.
Implicit in the ideology behind thelaw was the idea of the basic sameness of humanity. Just leavingtribal society was, to the originators of the law, comparable toachieving an equal status with whites.
another dimension of the logic of elimination - eliminate Indigenous presence by dismembering their nations
although the treaties read that the United Stateswould never disturb the tribes on the land they had reserved tothemselves, Congress determined that it had the right to makeIndians conform to their idea of civilization and outlined thegreat legislative attempt to make them into farmers
colonial project also linked to land/ agriculture
Close examination of subsequent Congressional dealings showsa record of continued fraud covered over by pious statementsof concern for their wards
paternalism as cloak for theft of land and material dispossession
he United States against Great Britain were to be marched tothe dusty plains of Oklahoma, dropped in an alien and diseaseridden land, and left to disappear
shifting biopolitical landscape - Indigenous life valuable when in service of the aims (and in the context of the Revolutionary War - survival) of the settler state; but when the battles end, there's a return to the status quo and the logic of elimination / deracination of Indigenous people from their lands
Meanwhile the general public has sat back, shed tears overthe treatment of Indians a century ago, and bemoaned the plightof the Indian
weaponized remorse -> guilt for past wrongs allows for elision of present injustices - i.e. Justin Trudeau crying at TRC proceedings/ceremonies in Canada, while the structure of settler colonialism, ecological devastation, and violence against native women goes unabated
ndians havereserved the right to hunt and fish off the reservation becausethere was not sufficient game on the reservations to feed theirfamilies. In the meantime, powerful sportsmen's clubs of overweight urbanites who go into the woods to shoot at each othereach fall, have sought to override Indian rights, claiming conservation as their motive
colonial intrusion cloaked in liberal terms
but a breach of common decencywhen Congress decided that it had absolute power over theonce-powerful tribes. When the Supreme Court also decided thatsuch should be the policy in Lone Wolf v. Hitchcock, the silentconquest of unsuspecting tribes was complete.
proof of Wolfe's assertion that invasion = process, not an event; slowly gaining control of indigenous land, and eliminating their ability to govern/ punish crime within their jurisdiction
And all this destruction in thename of help. It is too much to bear.
naming and unearthing a history buried to uphold the mythos of the United States
all over the Delawares were forgotten in the rush to steal theirland
indigenous sovereignty used like a bargaining chip during the revolutionary war
Likethe Great White Father, the Pharoah turned his back on hisformer allies and began official oppression and destruction ofrights. Yet the Hebrews survived.America's four-hundred-year period is nearly up. Many Indianssee the necessity of a tribal regrouping comparable to theHebrew revival of old.
Biblical allusion to Jewish captivity in Egypt = powerful rebuke of settler colonialism and the seeming inevitability of the settler state
Yet submissionbecame merely the first step from freedom to classification asincompetents whose every move had to be approved by government bureaucrats
America has yet to keep one Indian treaty or agreement despite the fact that the United States government signedover four hundred such treaties and agreements with Indiantribes. It would take Russia another century to make and breakas many treaties as the United States has already violated
history of colonization/ genocide unravels mythology of America as a democratic, freedom-loving nation that undergirds foreign policy of exporting democracy
Nor do we need to be classified as semi-white andhave programs and policies made to bleach us furthe
methods of logical elimination (blood quantum, erasing/dilution of indigenous identity)
everal tribes filed against the localaffiliates of ABC and did receive some air time to present theIndian side of the Custer story during the brief run of the show
Adolph Eichmann
German high official who was hanged by the State of Israel for his part in the Holocaust, the Nazi extermination of Jews during World War II;
SS-Obersturmbannführer and one of the major organisers of the Holocaust – the so-called "Final Solution to the Jewish Question" in Nazi terminology.
Indians may have to starve so that whites can havea good time on the weekends if present trends continue
speaks to Foucault's biopolitics - who to make live and who to let die (whites' leisure fishing valorized over Indigenous subsistence and resistance)
Without the benefit of the white man'svaunted education, these four Apache groups have developedtheir reservations with amazing skill and foresight.
decentering university/ Western knowledge - exemplifying Simpson's conception of land as pedagogy and a return to Indigenous customs, traditions, and ways of life as a form of non-hierarchical education
The NCAI is important to the Indian people only when itprovides a forum in which issues can be discussed. Occasionallyit has come to be dominated by a few tribes and then it hasrapidly gone downhill.
Begun by Rupert Costo, aCauhilla man, the society has become the publishers of thefinest contemporary material on Indians. Excellent research andwide knowledge of Indian people makes it an influential voicein Indian Affair
despite the criticism of indigenizing the academy that Simpson raises, this shows the importance of Indigenous scholarship in combatting the distorted representation of Indigeneity offered by self-proclaimed experts
he NIYC is the SNCC of Indian Affairs. Organized in 1962,it has been active among the post-college group just enteringIndian Affairs. Although NIYC has a short history, it has beenable to achieve recognition as a force to be reckoned with innational Indian Affairs
explicitly drawing connections to Black freedom struggles
SNCC = young activists and organizers with the Student Nonviolent Coordinating Committee, or SNCC (pronounced “SNICK”), represented a radical, new unanticipated force whose work continues to have great relevance today. For the first time, young people decisively entered the ranks of civil rights movement leadership. They committed themselves to full-time organizing from the bottom-up, and with this approach empowered older efforts at change and facilitated the emergence of powerful new grassroots voices.
Rarely do tribes overlap across state boundaries. While thereare fifteen Sioux tribes, the United Sioux is an organization ofonly South Dakota tribes. Sioux groups in North Dakota,N ebraska, or Minnesota are not invited
doesn't this concede to the organizing logic of the settler state?
if this is a concession, it also raises the question of what the goals are of Indigenous organizing (to resist settler colonialism writ large / incorporation and rights within the state?
And if the private organizations were kicked out of a reservation,where would they work? What would they claim as their accomplishments at fund-raising time?
"aid" = self-motivated
The entire outlook of thepeople was one of simplicity and mystery, not scientific or abstract. The western hemisphere produced wisdom, westernEurope produced knowledge.
centering of European knowledge and dismissal of Indigenous knowledge, cosmology, and ways of being
Whenever Indian land was needed, the whites pictured the tribes as wasteful people who refused to develop theirnatural resources. Because the Indians did not "use" their lands,argued many land promoters, the lands should be taken awayand given to people who knew what to do with them
narratives justifying dispossession and colonial violence - dating all the way back to John Locke (Locke’s improvement argument fortified the justification for appropriating Indigenous territories by invalidating Indigenous peoples’ understandings of land because of their failure to place ideas of enclosure and improvement through sedentary agricultural labor at their nucleus)
People were horrified that Indians continued todress in their traditional garb. Since whites did not wear buckskin and beads, they equated such dress with savagery
conflation of whiteness and civilization
For one hundred years everyprogram of public and private white America was devoted tothe exclusion of the black. It was, perhaps, embarrassing to berubbing shoulders with one who had not so long before beendefined as a field anima
Early Civil Rights bills nebulouslystate that other people shall have the same rights as "whitepeople," indicating there were "other people." But Civil Rightsbills passed during and after the Civil War systematically excluded Indian people
this idea interacts with Patrick Wolfe's "The Logic of Elimination" - black semi-personhood = beneficial to the state because of the labor that could be extracted from them; indigenous erasure = necessary for the settler state's existence
erasure from early Civil Rights bills = epistemological erasure
Scalping,introduced prior to the French and Indian War by the English,Oronfirmed the <;u<;pit:'ion th�t Tn(H�ns WP.TP. wild animals
violence prefigures narratives to justify it; race as child of racism, rather than its father
Like the deer and the antelope, Indians seemed to play rather"'1-.. ........ ,..,.. .. ,.1"u"..... ...._ .hn. �n".;"1'IC' h,..";,.,O<,,<,, ",,f 'r'\;linn ,,'" t,.AgC:"l1rpc;::UJ..::I,.LJ. 5'"'''' UV"V.I..1. "'v uJ. ..... ..;t'-''&'..LV�� 1J1o.£�..L"''''''''''oJoJ '-'..L 1:" ................ 6 '0.£.1' ...... "' ......................' ....upon the earth where thieves break through and steal.
biblical allusion to Matthew 6:19-20 as a way of critiquing colonizers and pointing out their hypocrisy
nyone and everyone whoknows an Indian or who is interested, immediately and thoroughly understands them.
connects to Foucault's ideas about knowledge as an exercise of power - classifying, ordering, to control
ll it takes is atrip through Arizona or New Mexico, watching a documentaryon TV, having known one in the service, or having read apopular book on them
conflation of representation and reality - what violence do flattening narratives about Indigenous peoples inflict?
That would have given us a population made up in ameasure of shiftless half-breeds.
differing racial dynamics because the nature of colonialism differed between North and South America
South and Latin Am - celebration of mestizaje because colonists were primarily male; more women among population of North Am colonists so clear racial lines were more sustainable
Ionce did a projection backward and discovered that evidentlymost tribes were entirely female for the first three hundred yearsof white occupation. No one, it seemed, wanted to claim a maleIndian as a forebear
interesting, gender dynamics of indigeneity
the mythical Indians of stereotype-landwho were always THERE
duality - settler colonialism premised on a logic of elimination - deracinating indigenous people from land, but also draws on the permanent presence of indigeneity (mascots, advertising, etc.)
o tell truth from fiction OJ fact from mythology. Experts paintus as they would like us to be. Often we paint ourselves as wewish we were or as we might have been
Everyone who works has the rightto just and favourableremuneration insuring for himself and his familyanexistence worthyof human dignity,
again, contradictory to imperialism - which made use of cheap labor to sustain capitalism and industrialization in Europe
veryone has the righttotake partin the Governmentofhiscountry, directlyor through freely chosen representativ
in direct opposition to the colonial project - rooted in coercion and undemocratic practice
veryone has the right to a nationality
everyone???
what implications does this have for the colonized
UNDHR = powerful rhetorical tool in the hands of the colonized; knowing that many colonizing countries agreed to uphold these standards
Everyoneis entitledtoallthe rights and freedomssetforthin this Declaration , without distinctionof any kind , suchasrace ,colour , sex , language, religion, politicalorother opinion, nationalorsocial origin, property, birthorother s
how did countries with entrenched racial hierarchy agree to ratify this?
isregard and contempt for human right
who is considered human - racialized idea
Governments
the following sentence is true of the United States and other colonial powers who dominate the UN today (i.e. Security Council)
is, however ,a challengetoallmankindto promote world-widerespect for human rights and fundamental freedoms.
universal ambitions - but this did emerge from the European experience of genocide (colonial genocides and violence that preceded the Holocaust did not prompt this effort (i.e. Herero-Namaqua genocide in what is now Namibia)
Eight countries abstained — the U.S. S. R. , the Ukraine , Byelorussia , Poland , Czechoslovakia , Yugoslavia , Saudi Arabia , and the Union of SouthAfrica
makes sense - given that apartheid in South Africa had just been institutionalized
e religious fanaticism of the ignorant masses and the anti-foreign sentiments
seems Orientalist , dismissive of every day people in the East
feeling of inferiority? No, a feeling of not existing. Sinis black as virtue is white. All those white men, fingeringtheir guns, can't be wrong. I am gUilty. I don't know whatof: but I know I'm a wretch
in Wretched of the Earth - Fanon describes the colonial situation as akin to a criminal determining the laws that will punish him
world is coded and organized in ways that uphold white supremacy
I did a complete checkup ofmy sickness. I wanted to be typically black-that was outof the question. I wanted to be white-that was a joke.And when I tried to claim my negritude intellectually asa concept, they snatched it away from me.
use of scientific diction = way of refuting the stereotype of black people being too sensual/ emotional
You are so authentic in your life, so playful. Letus forget for a few moments our formal, polite civilization and bend down over those heads, those adorableexpressive faces. In a sense, you reconcile usourselves
paternalism in romanticizing Africa - With regard to Africa proper, Hegel refers to it as "the land of childhood, which lying beyond the day of self-conscious history, is enveloped in the dark mantle of Night
onuments in the very heart of Africa? Schools? Hospitals? Not a single bourgeois in the twentieth century, noDurand, no Smith or Brown even suspects that such thingsexisted in Africa before the Europeans came .
idea of terra nullis - empty land (of indigeneity and history) as justification for settler colonial project
Since then, Frobenius, Westermann, andDelafosse, all white men, have voiced their agreement:Segu, Djenne, cities with over 100,000 inhabitants; accounts oflearned black men (doctors of theology who traveled to Mecca to discuss the Koran). Once this had beendug up, displayed, and exposed to the elements, it allowedme to regain a valid historic category
makes me think of the Toni Morrison quote - the function of racism = distraction : “The function, the very serious function of racism is distraction. It keeps you from doing your work. It keeps you explaining, over and over again, your reason for being. Somebody says you have no language and you spend twenty years proving that you do. Somebody says your head isn’t shaped properly so you have scientists working on the fact that it is. Somebody says you have no art, so you dredge that up. Somebody says you have no kingdoms, so you dredge that up. None of this is necessary. There will always be one more thing.”
the politics of burying some histories and constructing others
es, we niggers are backward, naive, and free.
interesting relationship between freedom and primitivity; colonial societies considered ordered and superior; Africa looked to as an escape valve (Max's motives for going to Africa, the reasoning behind not bringing Alwina to Europe - i.e. that she would have more adventures in Africa)
s-a "bitter brotherhood"grabs us alike
what is the basis of solidarity - suffering, oppression???
is pan-Africanism just reactionary? what are the ties that bind us together?
But those who know all the nooks and crannies of the country of sufferingThose whose voyages have been uprootingsThose who have become flexible to kneelingwere domesticated and christianizedwere inoculated with bastardizatio
breath taking
uch is rhythm primordial in itspurity; such it is in the masterpieces of Negro art, especiallysculpture
a little bit cringe...especially the word 'primordial' - which assumes that European civilization and art is of a higher form
pseudopodia
a temporary protrusion of the surface of an amoeboid cell for movement and feeding.
"May the truly French values live on and the race will besafeguarded! At the present time we need a national union.No more internal strife! A united front against the foreigners [and turning to me] whoever they may be.
t's in the name of tradition, the long, historical past andthe blood ties with Pascal and Descartes, that the Jews aretold: you will never belong here
history invoked as tool of exclusion
At the start of my history that others have fabricated forme, the pedestal of cannibalism was given pride of placeso that I wouldn't forget. They inscribed on my chromosomes certain genes of various thickness representing cannibalism.
"history that others have fabricated for me" - power dynamics undergird how history is narrated, Foucault asserts in his Society Must Be Defended lecture that "we wage war through historical knowledge"
history not neutral, but as a battleground
There is that great proverb — that until the lions have their own historians, the history of the hunt will always glorify the hunter." - Chinua Achebe
inscribed on the chromosomes - Fanon unveiling race as socially constructed, but disguised as natural
Until we have a more definite knowledge of the effect ofrace-crossings we shall certainly do best to avoid crossingsbetween widely different races
endogamy and policing of interracial relationships = way of making racial differences intelligible; for the logic and existence of whiteness is dependent on it being the negation of blackness - such is the social danger posed by relationships like that of Lucie and the Maharajah
I knew for instance that if the physicianmade one false move, it was over for him and for allthose who came after him. What, in fact, could one expect from a Negro physician? As long as everything wasgoing smoothly, he was praised to the heavens; but watchout-there was no room whatsoever for any mistake. Theblack physician will never know how close he is to beingdiscredited.
higher standards for black people in positions of power - mistakes and humanity not tolerated because blackness is associated with subhumanity
When theylike me, they tell me my color has nothing to do with it.When they hate me, they add that it's not because of mycolor
speaks to French aphasia about race - claims to universalism but inability to name racial prejudice for what it is
I slip into comers; Ikeep silent; all I want is to be anonymous, to be forgotten.Look, rn agree to everything, on condition I go unnoticed
raises question of belonging - all Fanon wants is anonymity but his blackness (and/or the perception of it) mark him as separate
I am a slave not tothe "idea" others have of me, but to my appearance
racism as material and discursive - prejudice grounded in "physical" manifestations of racial difference
is acts and behavior are the determining factor. He is awhite man, and apart from some debatable features, hecan pass undetected
black people = unassimilable ; cannot pass as members of the French body politic
p above the sky is tearing at its navel; the earth crunches under my feet and singswhite, white. All this whiteness bums me to a cinder
powerful imagery - violence that the construction of whiteness inflicts
In the United States, Blacks are segregated. In SouthAmerica, they are whipped in the streets and black strikers are gunned down. In West Africa, the black man is abeast of burden. And just beside me there is this studentcolleague of mine from Algeria who tells me, "As long asthe Arab is treated like a man, like one of us, there will beno viable answer."
antiblackness = international phenomenon
. What did thismean to me? Peeling, stripping my skin, causing a hemorrhage that left congealed black blood all over my body. Yetthis reconsideration of myself, this thematization, was notmy idea. I wanted quite simply to be a man among men. Iwould have liked to enter our world young and sleek, aworld we could build togethe
psychological trauma inflicted by racism
I cast an objective gaze over myself, discovered my blackness, my ethnic features; deafened by cannibalism, backwardness, fetishism, raci
antiblackness / white supremacy masquerades as objective
a bon Banania
Banania? The French brand was born in 1912 and is still selling chocolate drinks today, mostly in France. The name Banania comes from the ingredients used to make the unique chocolate powder: cocoa, honey, cereals, but also banana flour (produced in Africa in those days). Banania is well known in France for two reasons: its unique taste, but also for the scandals due to its advertisements.
Banania? The French brand was born in 1912 and is still selling chocolate drinks today, mostly in France. The name Banania comes from the ingredients used to make the unique chocolate powder: cocoa, honey, cereals, but also banana flour (produced in Africa in those days). Banania is well known in France for two reasons: its unique taste, but also for the scandals due to its advertisements.
Jaspers
Karl Theodor Jaspers (/ˈjæspərz/, German: [kaʁl ˈjaspɐs];[4][5] 23 February 1883 – 26 February 1969) was a German-Swiss psychiatrist and philosopher who had a strong influence on modern theology, psychiatry, and philosophy. A
"Maman, look, a Negro; I'm scared!"
racialized seeing - child's view of Fanon mediated by racism and colonialism - thinking about films like Princess Tam Tam - what role does cultural production play in mediating our sight? How does melanin transform into a "bodily curse" (91)?
the Other, the white man, who had woven me out of athousand details, anecdotes, and stories.
thinking about race not as immutable part of the social landscape, but something constructed, made "real" through narratives underwritten by European colonial projects
For not only must theblack man be black; he must be black in relation to thewhite ma
blackness made legible as the negation of whiteness; and vice versa; two identities' humanization and dehumanization made meaningful through the binary
weltanschauung
a particular philosophy or view of life; the worldview of an individual or group.
, and the Other fixes mewith his gaze, his gestures and attitude, the same way youfix a preparation with a dye.
antiblackness -> transforms black people into objects of study
be smaller and selected out of protests they believed would belarger
smaller crowd - individual people are more easily identifiable, larger crowd offers more anonymity
Analogously, one would expect that individuals who attenda protest specifically to signal their type to their antiauthoritar-ian friends might select out of attendance after updating theirbeliefs about total protest size upward
anonymity of the crowd
he concern of the Chinese gov-ernment implies the potential for high participation costs: thepossibility of arrest and forceful police crackdowns using batonsand tear gas—which have already occurred—and the potential
In some way, could repression benefit protest movements? - images of government repression could inspire backlash - images of Soweto Uprising in 1978 -> U.S. government condemned the shooting, and activists worldwide began lobbying for economic sanctions, which eventually brought the apartheid government to its knees. In South Africa the picture helped launch a civil uprising and emboldened the black liberation movement
Children's Crusade - On May 2, 1963, more than one thousand students skipped classes and gathered at Sixth Street Baptist Church to march to downtown Birmingham, Alabama. As they approached police lines, hundreds were arrested and carried off to jail in paddy wagons and school buses. When hundreds more young people gathered the following day for another march, white commissioner, Bull Connor, directed the local police and fire departments to use force to halt the demonstration. Images of children being blasted by high-pressure fire hoses, being clubbed by police officers, and being attacked by police dogs appeared on television and in newspapers, and triggered outrage throughout the world.
Despite the violence, children continued to march and protest in an organizing action now known as the Children’s Crusade.
The crusade ended after intervention from the U.S. Department of Justice. The event moved President John F. Kennedy’s to express support for federal civil rights legislation and the eventual passage of the Civil Rights Act of 1964.
Tags
Recent encroachments on HongKong citizens’ civil liberties, including the arrest of Hong Kongbooksellers by the mainland Chinese government, have deepenedsome citizens’ fear of the CCP and their sense of a Hong Kongidentity very much distinct from—even opposed to—that of main-land China. The result is that Hong Kong citizens and politicalparties are now much more loudly calling for independence or self-determination.
could explain sustained participation in July 1 marches - people are increasingly opinionated and are furthering distancing themselves from the mainland, and have more skin in the game
Althoughthe movement did not alter the policy proposed by Beijing, it didsend a clear signal to the Hong Kong legislature (the “LegCo”)that a circumscribed chang
protest as way of communicating dissent (expressive > instrumental)
Consistent with this mechanism, we find that individ-uals who participate in the protests after learning that protestswill be smaller than expected have ideologically more extremefriends than other protest participants.
more extreme political thought -> greater feelings of obligation to participate - extremity of thought = degree of commitment
as a sig-nificant, positive effect on beliefs about actual participation in theprotest, and a significant negative effect on subjects’ own turnout
translation - think less people will show up than in reality -> greater belief in large participation and lower likelihood of individuals coming up - they think that others are there to carry the burden and feel less obligation
ex pos
after the fact
Enikolopov, Makarin, and Petrova (2016) presentevidence that the diffusion of an online social network increasedprotest turnout in Russia; Gonz ́alez (2016) provides evidence thatpeer participation in Chilean student protests increased one’sown; and Manacorda and Tesei (2016) provide evidence that mo-bile phones’ diffusion increased protest turnout in Africa.
natives are typicallyrepresented as unsettled, nomadic, rootless, etc., in settler-colonial discourse. Inaddition to its objective economic centrality to the project, agriculture, with itslife-sustaining connectedness to land, is a potent symbol of settler-colonial iden-tity.
land as vital to both projects -> motivation to deracinate indigenous people from land discursively
The tide of history canonizes the fait accompli, harnessing the diplomaticniceties of the law of nations to the maverick rapine of the squatters’ possewithin a cohesive project that implicates individual and nation-state, official andunofficial alike
law sanitizing the violence of eliminating indigenous presence to make way for the establishment of the settler state
On the one hand, settler society required the prac-tical elimination of the natives in order to establish itself on their territory. On thesymbolic level, however, settler society subsequently sought to recuperate indi-geneity in order to express its difference—and, accordingly, its independence—from the mother country.
idea applicable to Zimbabwe, South Africa, and the United States
“As a member of a pioneering youth move-ment, I myself ‘made the desert bloom’ by uprooting the ancient olive trees ofal-Bassa to clear the ground for a banana grove, as required by the ‘plannedfarming’ principles of my kibbutz, Rosh Haniqra
As Deborah Bird Rose has pointed out, to get in the way of settlercolonization, all the native has to do is stay at home
presence as resistance - getting between settlers and their money, as Simpson discussed in As We Always Have Done, (i.e. Mauna Kea - blocking trucks from going up the mauna to construct the telescope
n this way, the restrictive racial classification of Indians straightforwardly furth-ered the logic of elimination
thinking of Foucault's idea of biopolitics - how life is administered, who must live and who to let die
And consequently, when thecolonist speaks of the colonized he uses zoological terms. Allusion is made to the slithery movements of the yellow race, theodors from the "native" quarters, to the hordes, the stink, theswarming, the seething, and the gesticulations
language weaponized to dehumanize and degrade
this compartmentalization we shall at least bring tolight some of its key aspects. By penetrating its geographicalconfiguration and classification we shall be able to delineate thebackbone on which the decolonized society is reorganized
colonialism - transformation and segmenting of space
The "thing" colonized becomes a manthrough the very process of liberation.
put this into conversation with idea of indigenous knowledge and ways of being as life-giving and restoring
Attendance at a BLM protest strongly predicts at-tendance at a Reopening protes
suprising
We find that protest participants are a diverse set of individuals who are representative of the U.S.population—even more so than are voters on some demographic dimensions.
shows skepticism of the system - widespread voter suppression, gerrymandering, outsized influence of special interest groups, etc.
efugees and not politi cal rights for “illegal immigrants” serves today? Doesthis “filling out” of French history do other kinds of political work?
calls for empathy, apology, and denunciation are not substitutes for political work of restitution and rectifying wrongs
What is more, so conceived these are construed as finished acts that canbe relegated to the passé composé.
elides continuities between past and present
of state racism, “normal” colonial operations, and colo-nial presence today.
sensationalizing/ making a spectacle of violence -> obscures the everyday social, economic, political, and affective violence of living under colonialism
Featurestories on colonial war atrocities may be “safe” because they have the per-verse efect of suggesting that there are always bad seeds among the virtu-ous majority and that such individuated truths are redemptive
parallel to TRC - individuating violence/atrocities/racism forecloses systemic critique
deed, confessionalsaround French Algeria may be “safe” because they redeem those willing tospeak and the memory of what long remained dismissed and unheard, ifnot unspoken. Shocked moral outrage may suggest the innocence of thosewho were duped, ignorant, and not to blame.
how testimony and recognition can be weaponized to deflect responsibility
rdered the massacre of peaceful Algerian NationalFront (fln) demonstrators, for which he was never indicted
shows which violences are / are not legible ; contrast between Maurice Papon's indictment for the deportation of 1600 Jews during WWII and the lack of indictment for the massacre of peaceful FLN protestors
“history is a foreign country”—not a genealogy of what per-meates the social fabric of France
this conception rests on the assumption that the past and the present are discrete entities
, “Couldn’t we argue that system-atic forgetting is a form of structured violence?”9
powerful question - forgetting as violence on the epistemological level
forgetting is not a passive condition
yes!
Denunciationsof racism did not translate into better public ser vices in the banlieues or intobetter treatment by the police of French youth who “looked” North African
gap between rhetoric and action
against a stream of attacks on his“biased,” “anti-French,” “anti-national” portrayal of the massacres in Setif,summary executions, and repression carried out by French forces and theforeign legion—some ten thousand Algerians and “one hundred three”Europeans were killed (note the precision of the second number)—is in-dicative of what remains a touchstone of widely disparate political divisionsin contemporary France
in a way, narrating the stories of colonial violence is anti-French - it comes up against values of democracy and human rights that the republic claims to stand for
relates to Foucault's “Society Must Be Defended” lecture series, where he asserted that historical knowledge is “both a description of struggles and a weapon in the struggle. [It] gave us the idea that we are at war, and we wage war through history” (Foucault 182).
In the mid-1980sand 1990s, métissage, a term long associated with colonial contempt for thosewho were “mixed,” became a way to talk about the public embrace and prom-ise of a multicultural France while turning away from the structures of racialinequalities
parallel function to mestizaje in Latin America - how mixed race identity gets co-opted in service of particular kinds of national visions ( in the case of Latin America - one that erases indigeneity and the violence of colonialism)
But while the re-pentant mode of memoirs, autobiographies, and national self-flagellationover Vichy silences and collaborations have been staples of postwar Frenchsociety, critical personal reflections (as opposed to what are now nationalauto-critiques) of participation in France’s “overseas” ventures have no
evokes Cesaire's critique in Discourse on Colonialism - noting how the Holocaust was not an aberration (but a manifestation of the barbarism and savagery that Europe had historically reserved for its colonies)
contradiction - heighted awareness of Nazism, but not of colonialism
When Balandier writes about being “present to”History with a capital H, modified with the preposition à, he conveys a senseof personal accountability before History and the ongoing psychic expendi-ture and loss that such self-reflection requires
not to mention the debate about what constitutes capital H History - the occlusion of colonial history in French public school curriculum that the 2005 controversy reveals
story is not an easy presence, that it is a costly ef-fort, that it comes with costly disillusionment and disenchantmentbut it demands to be continued and to be done
what does it mean to truly confront history? and to confront national/origin myths? and we see how fraught this can be in the American context (controversy over the 1619 Project, banning of books discussing difficult histories of racism and genocide in public schools etc.)
postcolonial studies in France
what are the social arrangements that make this statement possible?
BothBourdieu and Derrida divorced their sharp critiques of scholastic knowledgeand its conceptual armor from the racial milieus of French empire that theyknew intimately and on the ground
selective memory
. Aphasia
language disorder that affects a person's ability to communicate. It can occur suddenly after a stroke or head injury, or develop slowly from a growing brain tumor or disease. Aphasia affects a person's ability to express and understand written and spoken language.
Historiography hasbeen only one branch of a broader field of French academic and popularculture, whose favored concepts and concerns have carefully excised Alge-ria, as well as France’s other colonies, protectorates, and possessions, fromthe national purview not once, but again and again
Who else - besides the hands that inflict physical violence - is complicit / a participant in the colonial project?
In contrast to Camus, Mersault’s vic-tim is no longer a non-person shorn of even a shadow, but “Musa,” endowedwith a family who mourn him; a village of origin, Bab-el- Oued, where hegrew up; a lover, Meriem; friendships—in short a life, a body, and a name.
restoring personhood that colonial narratives so often deprive colonized people of
They are histories that can be disabled and dead-ened to reflective life, shorn of the capacity to make connections. Not least,they raise unsettling questions about what it means to know and not knowsomething simulta neously, about what is implicit because it goes withoutsaying, or because it cannot be thought, or because it can be thought and isknown but cannot be said.
connects to Foucault's comments on buried histories
hotographic and video images of law enforcement officers exchanging hā(breath), nose-to-nose and forehead-to-forehead with protectors circulatedvirally through social media channels, underscoring the ways that evenwhen settler colonial relations pit Kanaka against Kanaka, we recognize oneanother
weaponization of culture (use of indigenous police officers on the mauna) -> resisting the tactic of divide and conquer and seeing relationality despite difference
different philosophy on managing difference
So many supporters donated food dur-ing the months-long stand on the mauna that the Aloha Checkpoint also unin-tentionally became a sort of “soup kitchen.” At least one Kanaka relayed that hewould pick up houseless people in Hilo and drive them up to the mauna so thathungry folks could eat while also learning about the struggle (Kalaniākea Wil-son, pers. comm., April 12, 2016).
collectivity and emphasis on calling-in
This was not a possessive, jurisdictionalline. The checkpoint served as a porous boundary that was only intended toblock construction vehicles. Furthermore, protectors used the checkpoint as aplace to invite opponents and unknowing visitors to talk story.
refusing to fall victim to colonial tactics of exclusion
talk story.
Talk story”, one of the great oral traditions in Hawaii is the act of sharing history, ideas, opinions and the events of the day with other people at any time and in any place
using the settler state’sown laws to challenge the construction of a large complex of buildings onlands that the state itself has zoned for conservation
parallels to how Mandela worked within and outside the system as a lawyer to contest the apartheid system
There were three levels at which protectors challengedthe settler state’s legitimacy over the permitting of the TMT construction: inIndigenous terms, in national terms and in settler state term
different registers of resistance
Restoration of ancestral knowledges continues to be animportant part of enacting alternatives to settler colonial, capitalist enclo-sures.
resistance of cultural erasure
ess that blind us to the inextricable connections between human andplanetary health
rejecting European colonial modernity as apex of civilization
I was struck by how much we can influence howour actions are represented to the Canadian public when theyare deliberate, planned actions rather than reactions to settlergovernments or industry. It was extraordinarily difficult for themainstream media to misrepresent this action as an overly ag-gressive and angry action that threatened the safety of Canadi-ans and Canada when the images on their cameras were of fam-ilies laughing and celebrating together.
understanding the optics of protest
a set of toolsthe state uses to avoid structural changes and accountability byfocusing on individual trauma rather than collective, communi-ty, or nation-based loses, by truncating historical injustices fromthe current structure and the ongoing functioning of settler co-lonialism, by avoiding discussions about substantive changes in-volving land and dispossession in favor of superficial status quoones, and by turning to “lifestyle choices” and victim blamingto further position the state as benevolent and caring.
individualized / testimony based -> pointing to physical harm rather than the violence of living under settler colonialism in Canada and apartheid in South Africa
Theyhave done this for decades without support, acknowledgment,or empathy from Canadians and oftentimes without supportfrom mainstream male-dominated Indigenous political organi-zations. I worry, though, that Indigenous grief can be managed,exploited, and used by the state to placate Indigenous resis-tance.
parallel to TRC in South Africa - making a spectacle of the violence and atrocities, while leaving material conditions of inequality untouched
Justin Trudeau tears / performances of forgiveness / absolution from wrongs of the past
t does, however, matter in a profound way what my immediatefamily and community think of me. It does, however, matter ina profound way that other communities of radical resistance seein me someone who has their backs because I have consistentlyacted in that manner. It does matter that the metaphorical pinesin my territory exist for my children and for their children.
moving away from strategic performance and instead thinking about how to calibrate behavior with communal values/collectivity
ecause it feeds into Canada’s international narra-tive of themselves as being a champion of human rights and thebenevolent empathic state that cares about the oppressed
respectability politics - trying to appease the oppressor to get them to concede
the free-dom realized through flight and refusal is the freedom to imag-ine and create an elsewhere in the here; a present future beyondthe imaginative and territorial bounds of colonialism.
wow
This co-lonial refusal should be met with Indigenous refusal—refusalto struggle simply for better or more inclusion and recognitionwithin the academic industrial complex
powerful.
It sets bothIndigenous Knowledge holders and Indigenous learners up ina never-ending battle for recognition within that system, whenthe academy’s primary intention is to use Indigenous peoplesand our knowledge systems to legitimize settler colonial author-ity within education used as a training ground for those whowould legitimize settler colonial authority over Indigenous peo-ples and our nations in Canadian society.
What is the cost of legibility to the Western academy? What does it mean to be incorporated into a settler colonial project
How does this peel back the layers of "diversity, equity, and inclusion" ?
The problem with this approach then and now is that itreinforces colonial authority over Nishnaabeg intelligence bykeeping it reified and fetishized within a settler colonial ap-proach to education designed only to propel settler colonial-ism.
asking for seats at the wrong tables
here were many stories of our peoplebeing caught and going to court in Peterborough to begiven fines for fishing out of season. Imagine the indigni-ty on our people when they came in front of the Canadi-an courts for being Michi Saagiig Nishnaabeg in ourown territory!
other institutions (i.e. the legal system/courts) facilitating settler colonial violence
his time with wolf as acompanion. At this point, we should all recognize pretty clearlythat the learning changes when the relational context changes.
what does that mean for us in the classroom? how does learning together change the reading of a text?
any Indigenous person withmotivation to learn to think inside the land should be interact-ing with their own elders and experts in their own homelandsinstead of reading me.
intellectual humility
The academy doesnot and cannot provide the proper context for Nishnaabeg in-telligence without fully funding the regeneration of Indigenousthinkers as a matter of restitution for the damage it has causedand continues to cause the Indigenous Knowledge systemthrough centuries of outright attack.3
intellectual and financial reparations from universities...interesting concept
think it’simportant to point out that Nanabush does not teach at a univer-sity, nor is Nanabush a teacher within the state school system.Nanabush also doesn’t read academic papers or write for aca-demic journals
moving away from what we typically understand to be "authority"
We cannotjust think, write, or imagine our way to a decolonized future.Answers to how to rebuild and how to resurge are therefore de-rived from a web of consensual relationships that is infused withmovement (kinetic) through lived experience and embodimen
bridging the binary between theory and praxis; decolonization as a discursive and material project
If we do not create a generation of people attached tothe land and committed to living out our culturally inherentways of coming to know, we risk losing what it means to beNishnaabeg within our own thought systems.
learning / teaching = life sustaining + culture sustaining
Meaning, then, is derived not through content or data or eventheory in a Western context, which by nature is decontextual-ized knowledge, but through a compassionate web of interde-pendent relationships that are different and valuable because ofdifference.
makes me think of Lorde's reflection on why difference is villainized and managed poorly in a white supremacist society
earning journey that is lifelong
lifelong journey of education in contrast to understanding of past and present as discrete entities
What if they were too depressed or anxiety ridden from be-ing erased from Canadian society, removed from their languageand homeland, and targeted as a “squaw” or a “drunken Indian.
dangers of being overly weighed down by the past to the point of immobilization
physically disrupting settler colonial com-modification and ownership of the land through the implicitassumption that they are supposed to be there.
shattering myth of terra nullius
ndtheir very presence simultaneously shatters the disappearanceof Indigenous women and girls and Two Spirit and queer peo-ple from settler consciousness.
presence + existence as resistance
Binoojiinh then takes their elders to the tree,already trusting that they will be believed, that their knowledgeand discovery will be cherished, and that they will be heard
non-hierarchical education - mutuality, trust, solidarity
My expe-rience of education from kindergarten to graduate school wasone of coping with someone else’s agenda, curriculum, and ped-agogy, someone who was not interested in my well-being as agirl, my connection to my homeland, my language or history, ormy Nishnaabeg intelligence.
education as a site of colonial control and domination; hierarchical logics of the settler state built into the classroom
ll thanks to Binoojiinh and their lovely discovery,and to Ajidamoo and her precious teachingand to Ninaatigoog and their boundless sharing
collectivity and the sweetness of sharing / contradiction to extractivist cultures & economies that would seek to monetize the syrup and limit others' access to it
Ziigwan
spring
is story has beenpublished by various authors over the years.1 I have told differ-ent versions over the years. Nearly every time I tell it, I under-stand new meanings and make new connections
stories enriched by individuality and lived experiences
Thus we appeal with boldness and confidence to the Great Powers of thecivilised world, trusting in the wide spirit of humanity, and the deep sense ofjustice of our age, for a generous recognition of the righteousness of our cause
raises question of respectability politics vs strategy (knowing that Great Powers hold most of the world's wealth/power
t is critical that this generation inspires and creates the nextgeneration of Indigenous peoples that can think and live insideof their own intelligence systems more deeply than my gener-ation. I worry we’re not doing that
looking beyond the university as a site of knowledge production
Resistance to capitalism isn’t futile, it’s the way out
what a line!
l participate in all the processessettler colonialism sets up for us to have a voice in this, exceptthe processes are set up to reinforce settler colonialism, not dis-rupt it.
warning of the dangers of incorporation - seat at the table with unequal social, political, and economic arrangements are still intact
These settler colonial processes—treaty making, pol-icy making, consultation, impact assessments, and the courtsystem— provide them with the ethical justification to clear-cuta particular trapline, removing another Nishnaabeg family fromthe land and effectively destroying their grounded normativity,destroying remnants of an Nishnaabeg economy, plant and an-imal habitat, medicines, ceremonial grounds, burial grounds,hunting places, libraries of knowledge, and networks of rela-tionships, because it is in the best interest of Canadians to doso.
shows logic of elimination that animates the settler colonial project
We didn’tjust control our means of production, we lived embedded in anetwork of humans and nonhumans that were made up of onlyproducers.
thinking beyond Marxian terminology
This is incorrect. We certainly hadthe technology and the wisdom to develop this kind of econo-my, or rather we had the ethics and knowledge within groundednormativity to not develop this system, because to do so wouldhave violated our fundamental values and ethics regarding howwe relate to each other and the natural world. We chose not to,repeatedly, over our history.
unsettling myth of Europe as the apex of human civilization
Actually,extracting is stealing—it is taking without consent,without thought, care or even knowledge of the impactsthat extraction has on the other living things in thatenvironment. That’s always been a part of colonialismand conquest. Colonialism has always extracted theindigenous—extraction of indigenous knowledge, indig-enous women, indigenous peoples.
insightful connection
I thinkthat the impetus to act and to change and to transform,for me, exists whether or not this is the end of the world.If a river is threatened, it’s the end of the world for thosefish. It’s been the end of the world for somebody allalong. And I think the sadness and the trauma of that isreason enough for me to act.
call for solidarity; how climate crisis is devastating lives (current events - devastating flooding in Pakistan); refusal to compartmentalize and view ecological collapse as a localized phenomenon
Idle No More
Idle No More calls on all people to join in a peaceful revolution which honours and fulfills Indigenous sovereignty and which protects the land, the water, and the sky. Colonization continues through attacks to Indigenous rights and damage and harm to all our relations. We must repair these violations, live the spirit and intent of the treaty relationship, work towards justice in action, and protect Mother Earth.
We have thousands and thousandsof years of experience building and living in societies outside ofglobal capitalism. We have hundreds of years of direct experi-ence with the absolute destruction of capitalism. We have seenits apocalyptic devastation on our lands and plant and animalrelations.
empirical knowledge of the effects of capitalism
. I think it is important that we continue the work of ourAncestors and our elders in critiquing and analyzing capitalism,how it drives dispossession, and its impacts on us from our ownperspectives.
removing Western knowledge from the pedestal it sits on - valorizing the knowledge produced by Indigenous peoples
Ididn’t feel qualified to speak back to capitalism as an Indigenouswoman. Once I recognized that bit of cognitive imperialism inmyself, it became just the thing I knew I had to speak back to.And so I’ve changed my mind
like Spillers, Simpson is contesting what "expertise" is and colonial/academic norms about who should and is qualified to speak (analogous to critique of the Moynihan Report in Mama's Baby, Papa's Maybe)
She had read the book, really readthe book. I wished I had reread it, so I could remember what Ihad written. I was afraid she thought that I might be smarterthan I was in real life
refreshingly open and vulnerable
his does not have to be true though. Louverture, Delgrès, Nardal, and Djebar have had far more of a positive influence on French culture than Jefferson.
renegotiating what Frenchness means - distancing it from whiteness and accounting for the cultural and racial pluralism that now characterizes Europe
what does it mean to be incorporated into France - dominance of CFA franc in Africa, the dominant presence of French armed forces in West Africa, etc. ?
In a song titled, “Still Sane,” the New Zealand singer known as Lorde opines, “Only bad people get to see their likeness set in stone.”
topical and appropriate reference
Article 2 of the Declaration of Rights of Man declared as “natural and imprescriptible,” “liberty, property, security, and resistance to oppression.” But, as in most countries with a history of slavery and colonialism, popular French movements also have a deep and long-held tradition of suppressing the voices and eliding the rights of people of color.
parallel to the US - tension between articulations of freedom and democracy and long-standing histories of white supremacy and colonialism
Because he founded the University of Virginia, the monument to him in my city of Charlottesville, is one we must live with. The question is how? Perhaps, UVA might think about placing a statue of Hemings beside that of Jefferson.
is contextualizing honorific statues of figures like Jefferson and Rhodes enough? should the statues remain as a testament to the ways that institutions, like university, benefited from and are implicated in the violence that these men took part in?
are we erasing history / revising the past by taking them down?
While the names of enslavers and traffickers whose plaques line the streets of French cities like Nantes and Brest were brought forth as appropriate candidates for removal
how far does renaming go as a method of contesting colonialism - when the material conditions and unequal distribution of wealth between Global South and Global North remain intact?
naming = colonial erasure and attempt to eliminate indigenous control/presence//cultural -> un-naming = reversal
Sunday, June 7, 2020
set in the context of transnational grappling with anti-blackness and white supremacy in the wake of George Floyd's killing
n ecology of intimacy
Wow!
share about what nationhood means to usfrom within our own political practices
looking beyond a Westphalian understanding of what constitutes a nation state
It is visible to me when we refuse to replicate trans-phobia and anti-Blackness in our territories. It is our Ancestorsworking to ensure we exist as Indigenous peoples, as they havealways done
parallel to Like a Mighty Wave documentary - Simpson understands herself as part of a lineage of struggle
tial schools, day schools, sanatoriums, child welfare, and nowan education system that refuses to acknowledge our culture,our knowledge, our histories, and experience.
The last eels and salmon navigated our waters about a hundredyears ago. We no longer have old-growth white pine forests inour territory
ecological devastation wrought by colonialism
hen Champlain visits us and refers to the freedom our chil-dren have within our society, and our nonpunitive, attachment-based parenting, it’s his white male way of acknowledging thatfreedom and authentic power. 7 His sword did not pierce thehearts of the Michi Saagiig Nishnaabeg. We are still here
resisting erasure
Authoritar-ian power—aggressive power that comes from coercion andhierarchy— wasn’t a part of the fabric of Michi Saagiig Nish-naabeg philosophy or governance, and so it wasn’t a part of ourfamilies
families as mirror of the society/microcosm of the society - site of disruption of indigenous political power through residential schooling
Nogojiwanong (the place at the end of the rapids, or Peterbor-ough)
privileging of indigenous names over colonial names (reclaiming power)
I began to start myown talks with a narrative of what our land used to look like as aquick glimpse, albeit a generalized one, of what was lost—not asa mourning of loss but as a way of living in an Nishnaabeg pres-ent that collapses both the past and the future and as a way ofpositioning myself in relation to my Ancestors and my relations
I see an abili-ty to point out and name colonialism, resist and even mobilizeto change it. They know more about what it means to be Nish-naabeg in their first decades than I did in my third. This intimateresurgence in my family makes me happy.
the French “explorer” Champlain’ssword
the students themselves are transformed the most, especially when they accept a set of beliefs about how the world is likeliest to change — through a politics of marginal legal reform by insiders to the system. That is, if the world can change at all.
questioning what students are being educated to do and what kinds of people come out of the institutions
road-based networks have formed to link disparate sites of USmilitary control and ensure that closed bases are not simply relocated toanother place. Many of these efforts, including the International Women’sNetwork against Militarism, emphasize a gendered analysis of the impactof US militarization, including the increased prevalence of sexual assaultin and around the bases and the impact the military economy has onwomen who labor in low-wage positions
intersectionality - mapping the margins
in 1989to bring employment and revenue to the tribe and the reservation, wheremore than 40 percent of the households lived (and continue to live) belowthe federal poverty line.
paradox : reliance on military industrial complex stems from the settler colonialism and militarism that produced the marginalization of Navajo people
o the Colored American Soldier.’ It is with-out honor that you are spilling your costly blood. Your masters havethrown you into the most iniquitous fight with double purpose—to makeyou the instrument of their ambition and also your hard work will soonmake the extinction of your race. Your friends, the Filipinos, give you thisgood warning. You must consider your history, and take charge that theBlood of Sam Hose proclaims vengeance.”39 The reference to Hose, whowas brutally tortured and lynched in Georgia in 1899, was part of a largereffort of propaganda targeting Black soldiers that underscored the wave ofracial violence gripping the US South at the time and offering commis-sions to soldiers willing to defect from the US Army
race as site of marginalization, but also site of possibility and solidarity; shared experiences of violence fueled by racism motivating joint fight
dead Indian is the best Indian.’ They willemploy the same methods in dealing with the Filipinos.”31
continuities in racist violence
“Operation IraqiFreedom” would rain tens of thousands of missiles and bombs on Baghdad.More than 600,000 Iraqis died in the next five years in this peculiarlyAmerican brand of liberation through ordnance and death
how language can obfuscate violence
een framed as a vehicle of civilization and freedom
a remix of the old civilizing missions articulated in Britain and France
Indeed, from the nation’s founding in 1776 to 2019, therehave only been 21 years when the US has not been involved in a militaryconflict.
war = integral part of American identity
Cullors joined otherorganizers from groups including Black Youth Project 100, Hands UpUnited, and Dream Defenders, for a 10-day trip to Israel and the occupiedPalestinian Territories. The trip followed a visit by a delegation ofPalestinian organizers to Ferguson, to learn from and engage with organ-izers in the St. Louis suburb
transnational dialogue
White House, White Castle, Ford Rouge, the Mississippi Delta, theplains of Wyoming, the mines of Bolivia, the rubber plantation of Indonesia,the oil fields of Biafra, or the Chrysler Plant in South Africa
internationalist focus
hite racist and bigoted foreman, harassing, insult-ing, driving and snapping the whip over the backs of the thousands ofblack workers who have to work in these plants in order to eke out anexistence.
transposition of the plantation onto the auto plant
how those most exposed to the violenceof capitalism are best positioned to understand, and radically transform,the relations of power around labor and the material conditions of life inthe United States.
those who need the change should lead it
. Corporationslike Amazon, Citibank, Nike, and Goldman Sachs, whose everyday activi-ties reap huge sums for their investors and executives and accelerate globalinequality, announce their support for Black Lives Matter and new diver-sity hiring plans. 27 In this way, collective movements that demand theend of state violence and economic predation become transfigured intodiversity initiatives for the elite