https://www.arch.columbia.edu/books/catalog/416-the-revolution-will-be-stopped-halfway-oscar-niemeyer-in-algeria
Claire Keane

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https://www.arch.columbia.edu/books/catalog/416-the-revolution-will-be-stopped-halfway-oscar-niemeyer-in-algeria

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I asked myself when I became a feminist, and realized I didn’t know the answer. I like to say that it started around my tweens, before leavi
no see i totally remember this blog exists. anyway heres what im reading currently!
keep forgetting i have this blog. anyway, here's a twitter thread i wanted to put here
and a link to the reading list itself:
go forth & read!! & if anyone needs help accessing any of the readings lmk....... theres already a few on here i have that are not in the doc links iykwim. ok baibai again.
“Colonialism tried to control the memory of the colonized; or, rather, in the words of Caribbean thinker Sylvia Wynter, it tried to subject the colonized to its memory, to make the colonized see themselves through the hegemonic memory of the colonizing center. Put another way, the colonizing presence sought to induce a historical amnesia on the colonized by mutilating the memory of the colonized; and where that failed, it dismembered it, and then tried to re-member it to the colonizer’s memory—to his way of defining the world, including his take on the nature of the relations between colonizer and colonized.”
— NGŨGĨ WA THIONG’O - SOMETHING TORN AND NEW (via bilqisofsheba)
“Mental health is defined as a state of well-being in which every individual realizes his or her own potential, can cope with the normal stresses of life, can work productively and fruitfully, and is able to make a contribution to her or his community.”—World Health Organization (emphasis mine)
Mental health is “in” right now, if non-profit and corporate awareness campaigns, proliferation of online think-pieces, and social media buzz are any indication. In Canada, where I live, the largest media corporation in the country holds an annual “Let’s Talk” campaign, in which millions of individuals share their experiences of mental illness online, from depression and anxiety to psychosis and PTSD.
Bits and pieces of wellness and positive psychology have entered the common vocabulary, while Asian philosophies such as yoga and mindfulness have been repackaged to become lucrative industries in the West. From diagnostic terms to self-care psychobabble, pop culture is flooded with an ever-growing vocabulary to help us talk about psychological suffering.
All of this for good reason: after generations of stigma and discrimination associated with so-called insanity, why should we remain silent about it? Who doesn’t want to heal themselves, to get better, to become mentally healthy? Who isn’t looking for the answer to the question of how we can be sane, successful, happy at last?
Yet there is something about the emerging popular discourse on mental health that seems profoundly problematic, not the least of which is the assumption that such a thing as mental health actually exists, let alone is attainable in any quantifiable or permanent sort of way. Seven years of study, two post-graduate degrees, and thousands of direct-service practice hours in mental healthcare have yet to convince me of that fact—if anything, the opposite.
For one thing, despite all of the terminology that exists to define and classify the symptoms of insanity, there aren’t very many definitions of what mental health really is, aside from the rather vacuous “absence of mental illness.” The few that do exist tend to be rather suspiciously oriented toward “productivity” and individual achievement—and aren’t those the very values that make late-stage capitalism so very destructive to our well-being?
Take, for example, the above definition endorsed by the World Health Organization, which suggests that mental health is largely about “realizing potential,” “working productively,” and “making a contribution.” Rather conspicuously missing, of course, is any reference to feeling good about oneself, enjoying or finding meaning in what one does, or having better (less conflictual, more connected) relationships with others. Or are we just supposed to assume that such feelings are inherent to working productively and making contributions?
Kai Cheng Thom, THE MYTH OF MENTAL HEALTH
full essay available here, uploaded by Mimi Khúc. this essay was 1st published in DSM: Asian American Edition in Open in Emergency, ed. Mimi Khúc (Washington, DC: The Asian American Literary Review, 2016). link to 2nd edition.

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“To speak to whom? I take the implied audience to be those legal institutions that hold incarcerating power, or social spaces that hold exiling power. I must believe many people who have spoken out to power about their sexual assaults, especially those people whose speech isn’t often believed in any political context, know that they very well may not be believed, to the extent that belief would lead to consequences for the rapist. If they are looking for consequence.”
— Doreen St Felix
“We like to think of knowledge as virtuous, but its production can be violent. Not only did Sims perform surgery on unanesthetized women, but his experimentation with various surgical materials gave some of his subjects infections that stayed with them until death. He disabled. While slavery was a disabling institution in general, rendering physical ailments, early death, scarring, and trauma, that Sims extended this to “know” something useful for the treatment and care of women who were recognized as legal persons, even if partially so, is revelatory of the extractive and destructive structure of creating and protecting civil society.”
— from Vexy Things: On Gender and Liberation by Imani Perry
From Troubling Vision: Performance, Visuality, and Blackness by Nicole R. Fleetwood
“…nothing is ever made available only to black people, no matter how hard we may try to cultivate the esoteric or mimic the proprietary. We have no sanctuary for such contemplation. I do not think black artists are saying that this is their exclusive province, but rather that they wrestle with the ethical question of representing the victims and effects of anti-black violence in ways that few non-black people (and maybe even many black people) ever come to appreciate. Meanwhile, what is taken to be black is taken for granted, openly available to all. That is a matter of virtually unrepresentable power, but it is also a structural impossibility to forestall the dissemination of signs, for better or worse.”
— Jared Sexton, “The Rage: Some Closing Comments on ‘Open Casket’” (via negrosunshine)
“How do we tell the story outside of the splash of sexual violence (and thus anti-blackness), since summoning the violence encountered by Black folks is so often bullied into doing the psychic, physiological, and affective dirty work for white supremacy? Whenever there is some type of crisis around “intimate” violences in particular, Black folks are summoned as ciphers through which that labor is accomplished without it having to affect the actual structures of white supremacy. Instead of confronting the many violences, sexual and otherwise, white men and women committed against Black female persons (“high crimes against the flesh,” Spillers calls it), the broken and torn black person, lynched, stands in as representative-knowable-enclosed-locked-down violence.”
— from 808s&Heartbreak by Katherine McKittrick&Alexander G. Weheliye

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“The atrocities of this antiblack, heteropatriarchal, capitalist system evince the need for a new world entirely. And to bring that world about, we will most certainly have to be armed: with knowledge, with love, with community, with organization, with music, with a politics that threatens “an assault on the very fabric” of this one. We cannot hope to take part in the creation of a new world without threatening the present one. To continue thinking of ourselves as nonthreats by uncritically clinging to redeeming adjectives actively obscures the ontological menace that blackness represents not only to the police or to whites in general but to the coherence of the very category of “human.””
— from Arms and the Man by Alex Alston
“Unemployed-black-lesbian-singe-mothers, one of the most abused segments of any population, also happen to be the most abused in Žižek’s prose. Their travails simply do not register within Žižek’s view of political/emotional economy—they are merely the butt of his jokes. […] For Žižek, the idea that unemployed-black-lesbian-single-mothers might make intellectual claims or political demands with universal implications is simply ridiculous on its face. Union activists, meanwhile, are something else entirely. But why assume that such women are not activists in Unions or critics of global capitalism? Thus Žižek reproduces not only the classic Marxist class-over-race paradigm, but also the class-over-gender/sexuality paradigm, along with the hierarchy of white over black, heterosexual males over lesbian females, and the west over the rest.”
—
Robert Stam, Ella Shohat, Race in Translation: The Red, Black, and White Atlantics in Postcoloniality-Decoloniality-Black Critique: Joints and Fissures (p. 81)
Yet another reason why I don’t mess with Žižek. He’s (like) the patron saint of White Dude Theory.
By: Miliaku Nwabueze, ScalawagArtwork by: Christopher Parker This time when the pigs raided the forest, they hadn’t expected to attack, arre
recall this book ep118 violent majorities: indian and israeli ethnonationalism notes
episode time: 52 minutes. part 1 of a 3 part series (part 3 has yet to be released as of now). episode along with description, referenced readings, transcript: here.
ajantha subramanian talking with author balmurli natrajan, lori allen (usual host) also present
natrajan: book grappling with popular tropes in caste discourse; how caste has modernized, capitalists pro caste, caste as a horizontal rather than vertical structure, caste as "benign"; the brutal abnormal to the benign normal; focus on Caste As Culture which helps legitimize it
RRS note: he says "caste violence is ordinary violence, everyday violence. so when those things happens, it always happens in some backward part of india, not in the rest of india." <- reminiscent of division btwn usamerican "south" and "north," and "rural" vs "urban" areas and the stereotypes about what kinds of racial violence is enacted in said areas
i genuinely have no animosity towards ppl who get upset abt not being able to read academic texts + i do think we need to expand the pathways/methods of being exposed to critical concepts so that "sit + read for 2 hours" is not the only option.
however, as someone dx with adhd + incapable of sitting still for even a minute (actually right at this moment i am writing this instead of reading the book sitting open in front of me), i do feel like a lot of ppl do not realize that not all readings are designed to be read like a novel.
as in, it's ok + normal + good to need to reread a paragraph several times, to only read part of a book, to have to research or reference words or concepts in order to grasp the reading, to skip over large chunks of text which are not relevant to your expertise, to continue reading despite not understanding a concept. this is something 'neurotypical' academics do frequently + many of these texts, especially contemporary ones, were designed with this in mind.
there are many ppl with accessibility needs that are not being met by academic texts at this time! many texts (in my humble opinion) are unnecessarily complex in order to show off or hide the fact that they have no idea what they're talking about.
i still feel like many of the kneejerk reactions on this site are based on the assumption that their experience reading academic texts should be similar to their experiences reading a nyt bestseller, rather than a process of thinking, analyzing, researching, processing, returning. some of u are telling yourself that any challenges u face while reading are a result of some internal fault u have + not an expected + precious part of the experience.

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There’s a really deep and well researched podcast on these kinds of black community massacres called Dreams of Black Wall Street. It’s covered the Greenwood, Tulsa and Okoe massacres as well as Rosewood and others. I already knew these things happened generally, but the set up of context, scope, details of the events and the generational effects that it illuminates, have both blown my mind and given me an even deeper appreciation for black survival and joy in country the United States, even though I was already about my people.
If you care about the histories and liberation of oppressed peoples, this is an important one to listen to.
recall this book ep118 violent majorities: indian and israeli ethnonationalism notes
episode time: 52 minutes. part 1 of a 3 part series (part 3 has yet to be released as of now). episode along with description, referenced readings, transcript: here.
ajantha subramanian talking with author balmurli natrajan, lori allen (usual host) also present
natrajan: book grappling with popular tropes in caste discourse; how caste has modernized, capitalists pro caste, caste as a horizontal rather than vertical structure, caste as "benign"; the brutal abnormal to the benign normal; focus on Caste As Culture which helps legitimize it
RRS note: he says "caste violence is ordinary violence, everyday violence. so when those things happens, it always happens in some backward part of india, not in the rest of india." <- reminiscent of division btwn usamerican "south" and "north," and "rural" vs "urban" areas and the stereotypes about what kinds of racial violence is enacted in said areas