Charity in capitalist society only feeds the notion that the existence of the rich is beneficial to all which obscures the fact that the wealth of the rich comes at the cost of exploitation of the poor
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Charity in capitalist society only feeds the notion that the existence of the rich is beneficial to all which obscures the fact that the wealth of the rich comes at the cost of exploitation of the poor

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The philosopherâs classic 2001 work, 'On the Postcolony', has been republished in an African edition that features a brand-new preface by him.
âconfronting the archive and interrogating the future help us to reflect critically on the present â the present as that vulnerable space, that precarious and elusive entry point through which, hopefully, a radically different life might make its appearance. There is no future without hope â the hope that we might bring this radically different temporal life into being as a concrete social possibility, as a systemic transformation in the logic of our being-in-common and being-in-the-world as human beings. â
In Senegal, same-sex activity has, since 1965, been punishable by up to five years imprisonment. Enforcement of this law has escalated in the past two years, with the arrests of more than 50 people...
In Senegal, same-sex activity has, since 1965, been punishable by up to five years imprisonment. Enforcement of this law has escalated in the past two years, with the arrests of more than 50 people and trials of at least 16 individuals suspected of same-sex activity or being part of the Lesbian Gay Bisexual Trans community. Simultaneously, state-sanctioned violence and anti-gay rhetoric in the media against individuals believed to be LGBT has increased.
Our recent collaboration with None on Record: Stories of Queer Africa resulted in four audio profiles of LGBT Senegalese, who recount their experiences with hostility and homophobia in the country
Rihanna for Diorâs Secret Garden IV Campaign #5
[I]f we are going to hold on to radical democratic prospects, we need to remember that not everyone has equal access to imagine them. The capacity to think of a better place- whether in the gritty terms of an alternative politics for this world or the sublime rhetoric of a ghostly otherworld- privileges persons who already enjoy the luxury of being more equal than others. The freedom to theorize democracy, like possession of an unmarked generic presence in public, remains opaque and unexamined. If allowed to stand beyond contestation, freedom appears as postpolitical and democracy becomes either an interior quest or a spiritual project. Rather than repeat familiar oppositions between body and soul or politics and the spiritual, we need to practice a pedagogy of citizenship⌠that remembers how disembodiment and other privileges are unequally distributed in the construction of political identities.
Russ Castronovo. âSouls That Matter: Social Death and the Pedagogy of Democratic CItizenship,â in Materializing Democracy: Toward a Revitalized Cultural Politics (via fuckyeahtheorists)

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On Audre Lorde's Legacy and the "Self" of Self-Care, Part 1 of 3
 [Please do not be that ass who reblogs this image and deletes the text below.]
Update: Part Two here.
Weâre still learning to read Audre Lorde, who should have been 79 today. Weâre still learning to become the collectivity, the âwe,â that would make reading Audre Lorde possible. The Audre Lorde that I think is especially worth reading is not the Audre Lorde that reads like a bumper sticker. Â Nor is it the Audre Lorde that settles the score, once and for all, the Audre Lorde who puts the full stop on the conversations weâve needed to have before weâve had them. Â The Audre Lorde Iâm interested in is perhaps too queer to set things straight for us politically. Â Which also means that itâs also not the Audre Lorde who exists as an alibi. Â The Audre Lorde thatâs most interesting to me is the Audre Lorde who is a complex, often contradictory historical figure, a figure whose brilliance resides not in her individual insight but in her capacity to creatively animate and inhabit the very contradictions in which she lived. Â It is that kind of brilliance that makes her A. Lorde and not, well, a Lord; that is, not a god-like figure whose authority is to be deferred to once and for all, but someone whose life and work provide an rich world of problems, questions, and ideas worth thinking with, borrowing from, confronting, and, of course, disagreeing with. Â Iâm interested in claiming Audre Lorde as a human. Which is to say that in many ways, she was not, ultimately, that much unlike you or me. Â Even in her radical difference. Â Even because of it.
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âil serait terriblement nocif pour les africains de sâenfermer dans le piège de lâĂŠmotion comme seule rĂŠaction ; de la concurrence victimaire comme curseur identitaire. Ce serait suicidaire, dans ce continent oĂš les niches de malheur se multiplient et germent, de faire de la mort une affaire mercantile chiffrĂŠe. Tout ceci procède dâun mensonge originel : on ne veille plus sur les actualitĂŠs africaines, on ne les dit pas assez, jusquâĂ ce quâune marathonienne inspirĂŠe le rappelle dans les rues de Paris. On transvase les belles informations infiniment secondaires quâune jeunesse nantie, trop ĂŠnamourĂŠe de son nombril, se fait la joie de relayer. LâAfrique des centres commerciaux, du E-banking, des ĂŽlots qui sâembourgeoisent, de la croissance, ce nâest quâun mythe Ă la marge, racontĂŠ sur un fumier de cadavres. Il faut une refamiliarisation avec une Afrique refoulĂŠe, chassĂŠe, pas agrĂŠable, encombrante donc cachĂŠe, qui, plus loin on la rejette, revient toujours au galop, sâhabillant de Garissa, des migrants morts, et de la race des millions de morts de la faucheuse silencieuse : la pauvretĂŠ.â
The Guardian + Curtis Reid + Photographers Alexander & Moritz for HUF Magazine
Politicians and social justice groups are misleading the public about body cameras' record, viability, and effectiveness. Jason Harrison, who was said to have suffered from schizophrenia, was expe...
I hate that I canât lament how the hijab is often used as a tool to subjugate women, without being mistaken for some liberal white feminist. Like I witnessed it first hand for seven years in Jordan. Banning the hijab is of course racist and deeply oppressive, and in the west...

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At the risk of stating the nakedly obvious, the world is in a state of advanced shit.
Joan Smalls Photographed by Mario Sorrenti for Vogue Paris February 2011
The question is: what sexuality are women to be liberated to enjoy? Merely to remove the onus placed upon the sexual expressiveness of women is a hollow victory if the sexuality they become freer to enjoy remains the old one that converts women into objects [âŚ] This already âfreerâ sexuality mostly reflects a spurious idea of freedom: the right of each person, briefly, to exploit and dehumanize someone else. Without a change in the very norms of sexuality, the liberation of women is a meaningless goal. Sex as such is not liberating for women. Neither is more sex.
Susan Sontag, âThe Third World of Women,â Partisan Review 40, no. 2 (1973):Â 180-206 (via proletarianfeminism)
As women, when weâre children weâre taught to enter the world with big hearts. Blooming hearts. Hearts bigger than our damn fists. We are taught to forgive - constantly - as opposed to what young boys are taught: Revenge, to get âeven.â Our empathy is constantly made appeals to, often demanded for. If we refuse to show kindness, we are reprimanded. We are not good women if we do not crush our bones to make more space for the world, if we do not spread our entire skin over rocks for others to tread on, if we do not kill ourselves in every meaning of the word in the process of making it cozy for everyone else. It is the heat generated by the burning of our bodies with which the world keeps warm. We are taught to sacrifice so much for so little. This is the general principle all over the world. By the time we are young women, we are tired. Most of us are drained. Some of us enter a lock of silence because of that lethargy. Some of us lash out. When I think of that big, blooming heart we once had, it looks shriveled and worn out now. When I was teaching, I had a young student named Mariam. She was only 11 years old. Some boy pushed her around in class, called her names, broke her spirit for the day. We were sitting under a chestnut tree on a field trip and she asked me if a boy ever hurt me. I told her many did and I destroyed them one by one. I think thatâs the first time she ever heard the word âdestroyed.â We rarely teach our girls to fight back for the right reasons. Take up more space as a woman. Take up more time. Take your time. You are taught to hide, censor, move about without messing up decorum for a manâs comfort. Whether itâs said or not, youâre taught balance. Forget that. Displease. Disappoint. Destroy. Be loud, be righteous, be messy. Mess up and itâs fine â you are learning to unlearn. Do not see yourself like glass. Like you could get dirty and clean. You are flesh. You are not constant. You change. Society teaches women to maintain balance and that robs us of our volatility. Our mercurial hearts. Calm and chaos. Love only when needed; preserve otherwise. Do not be a moth near the light; be the light itself. Do not let a manâs ocean-big ego swallow you up. Know what you want. Ask yourself first. Decide your own pace. Decide your own path. Be cruel when needed. Be gentle only when needed. Collapse and then re-construct. When someone says you are being obscene, say yes I am. When they say you are being wrong, say yes I am. When they say you are being selfish, say yes I am. Why shouldnât I be? How do you expect a woman to stand on her two feet if you keep striking her at the ankles. There are multiple lessons we must teach our young girls so that they render themselves their own pillars instead of keeping male approval as the focal point of their lives. It is so important to state your feelings of inconvenience as a woman. We are instructed to tailor ourselves and our discomfort - constantly told that we are âwhiningâ and ânaggingâ and âcomplaining too much.â That kind of silence is horribly violent, that kind of insistence upon uniformly nodding in agreement to your own despair, and smiling emptily so no man is ever uncomfortable around us. Male-entitlement dictates a womanâs silence. If we could see the mimetic model of the erasure of a womanâs voice, it would be an incredibly bloody sight. On a breezy July night, my mother and I were sleeping under the open sky. Before dozing off, I told her that I think there is a special place in heaven where all wounded women bury their broken hearts and their hearts grow into trees that only give fruit to the good and poison to the bad. She smiled and said Ameen. Then she closed her eyes.
A Woman of War by Mehreen Kasana (via pbnpineapples)

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loza maleombho
Bulaba woman, Congo 1960