what’s the point in criticizing settler colonial states if you don’t think the entire apparatus needs to be demolished? Israel isn’t a problematic entity that needs to be tweaked. it, along with illegitimate territories like the US, Australia and Canada are rotten to the core. their formation is rotten, their politics are rotten and their influence/perpetuation/enablement of international terror is rotten. israel is the top manufacturer of drones. israel has helped develop colonialistic projects, bankroll violent coups, genocides and dictatorships (yes, your only democracy in the middle east funds dictators, wow shocker!!) and dissuade revolutions all over latin america and africa.
does it come at any astonishment that settler colonial states all form intimate bonds with one another, cover for each other politically and go from initiating violence towards the indigenous to instigating violence abroad? who would that serve as a surprise to? only to people who don’t recognize their violent conceptions and how that reflects on their structure and relationship with other regions.
12:07 pm • 22 July 2014 • 892 notes
i reblogged fette's sylvia plath quote because i acknowledge its truth but i disagree
set your own scene, sleep in open fields, travel west, walk freely at night
i have to say this because, is anyone saying this
i hate the new inquiry’s lana del rey supplement because i find dragging helplessness to be disempowering
thank you. i am disempowered enough
sure, her work highlights the emotional labor of beauty, femininity, and dependence
but concluding that del rey’s beautiful, wistful, revenge-laced work equates to a threat that “everything that you have ill-gotten is going to be taken from you—at gunpoint if necessary” and that it expands into structural revolt
is a real fucking stretch
in this instance i care less about what we can dream lana del rey feminism to do and am more concerned with asking
what it actually does
is one of the primary ways her work operates not to foment desire for stereotypical beauty and wealth
envy, lack, hustling, despair
performing exaggerated, restless feminine mystique housewifery is death
& to consent to such severe frailty at the hands of male desire is to feel all the muscles in my body atrophy and my limbs become limp
the unused percentage of a still-there self on the incline
ghost limbs, ghost girl, ghost life
fuck a sad girl ghost girl life
i want to purge every trace of feminine hyperimpotence inside me
7:48 pm • 18 July 2014 • 23 notes
Failures, False Starts, and Iced Coffee: Identity Politics at 8AM
The failure of identity politics is embedded precisely in its promise—to give us the tools to deconstruct that which has most haunted us; the monoliths of maleness and whiteness. The discursive capability to take these apart was predicated on a necessary movement to deconstruct that which was Other to Whiteness and Maleness. A simple logical maneuver: to know The Thing you learn what is Not The Thing.
This has failed us utterly.
We have created for ourselves constellations of identity, nodal points so dispersed, so hopelessly disconnected, that the only way we can reconstitute our lives is by reaching for binding tools like “intersectional analysis.” And the things we sought to learn—the constructs we thought we could take apart—are even more monolithic in the presence of our discontinuity.
To refuse identity would be to exercise a sort of narrative freedom that has only been provided to those with historical power, and it was that power that we were after when we started taking things apart. The history of identity politics then becomes predicated on a singular question: Where does power come from?
But chasing the nature of power reveals only the deep inconsistencies that move in its networks. Following Foucault’s histories we saw power move from centralized poles into ever larger technologies and systems so that it became difficult to say precisely who or what was responsible for a given action. Chasing power, then, gives rise to the particular inadequacies we find inside of our identity structures. We say queer rage and we say negative affect but we are simultaneously saying, Is this power? Can I make this powerful?
To refuse identity would be to exercise a sort of narrative freedom that has only been provided to those with historical power. We have confused subject with object. Our analysis should have begun with a singular question: Where does freedom come from?
To begin an analysis on what freedom is, on what it means to be free, would be to begin an analysis of possibility rather than foreclosure. It is to say, What can you be? instead of What are you?
The failure of identity politics can be understood, in the panic of the 21st century, as yet another moment where you mistook the master’s tools for your own.
I am fairly bad at describing things without visual metaphors and I kept thinking this whole last semester, reading a bunch of contemporary queer theory, (affect, qofc critique, native/indigenous) about an image of being buried underground. A group of bodies buried underground in a net of power and shifting slightly, wiggling and trying to make small pockets of space. And sometimes, when one person makes a space everyone else’s wiggling collapses it again. Something about how do you dig for collective freedom, how do you reach each other through a matrix. Feeling - buried.
7:27 pm • 15 July 2014 • 21 notes
I was pulling out bits from this semester’s notebook and collecting them, trying to revive the collapsed web of my brain/art practice.
I wrote here (after reading Cruising Utopia and also going to a panel on Munoz’s life) Jose seemed to write theory like an artist // everything is fodder // you must distill your attraction.
Distillation, webs, mind maps, repetitive acts and symbols. The things that get caught up and echoed over and over again.
7:14 pm • 15 July 2014
"It is not about "trauma" but about developing a political consciousness that is also historical, a fundamentally utopian impulse to exist in solidarity with the dead."
- Natalie Cecire, in response to Halberstam from "On the ‘neoliberal rhetoric of harm"
7:52 pm • 9 July 2014 • 2 notes
from Dana/Dita’s impeccable blog over at 23indivisble.
12:59 pm • 8 July 2014 • 1 note
1. clayton alley, evening
2. missouri botanical Gardens temperate house
3. co-op sideyard
4. view from an alley in hyattsville, md.
3:20 pm • 7 July 2014 • 2 notes