right to opacity â from Glissant: the right to not be fully known, decoded, or made transparent; to resist being flattened into one meaning or one identity; a refusal or surveillance, overexposure, total explanation; a poetics of protection
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right to opacity â from Glissant: the right to not be fully known, decoded, or made transparent; to resist being flattened into one meaning or one identity; a refusal or surveillance, overexposure, total explanation; a poetics of protection

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This weeks readings are
Editorâs note: This piece was written by some abolitionists and published in zine form by Haters. Around here weâve got our very own movemen
And
Athena Addicted to Losing March 13th, 2024
Louis and Claudia as engaged in fugitivity, maybe more so Louis than Claudia, who thought she had been made into a subject by answering the interpellative call of the coven, and was thus destroyed by the coven for not adhering to the idea of the coven, for going off track. Louis had practice performing the subject to distract from doing what he wanted, even if the doing was small, incremental, bite-sized, he still did them, but he failed. Failed to remember the violence of the fact of their existence is predicated on being subjected to, to being a property of, for delight, for profit, for sustenance, as an organizing principle. The look on his face on that stage, the sick realization, the imminent terror arriving, almost at last. His look out at the audience and Claudiaâs last look back form a circuit of pained knowing, pained remembrance that freedom is always the escape.
The play enacts the capture, trial, and execution of fugitive slaves and collaborators, made it explicitly clear that here, right here, is the aesthetic act of antiblackness that produces the conditions of blackness. Louis and Claudia (and through collaboration, Madeleine) are returned to their human states; they are made human again, to become the property of monsters. Louis is born again through trauma, as all vampires are made through trauma. And he reclaims the performance that is his fugitive act. Start the tape.
Sanctuary as Spiritual Companionship in a Time of Hopelessness and Climate Chaosâ â for Spiritual Directors International (SDI). In this mul
ââThe violence⌠was atmospheric,â writes the Afghan author Fatima Bhutto. [41] Looking the monster in the eye and not being petrified is the daily fate of millions of people who have faced the onslaught of violence for centuriesâthe colonized, Black people, Africans, Indigenous people, trans people, disabled peopleâand who know that developing their agency takes courage and a willingness to take risks, and that the struggle is a source of pain and joy, a school of dignity and solidarity. When in this state of permanent war, artists (white ones too) offer us representations of freedom and despair, of love and sadness, when they address the themes of the decolonial, they help to show the monster for what it is: a fabrication that can be deconstructed.
Waywardness is an ongoing exploration of what might be, it is an improvisation with the terms of social existence, when the terms have already been dictated, when there is little room to breathe, when you have been sentenced to a life of servitude, when the house of bondage looms in whatever direction you move. It is the untiring practice of trying to live when you were never meant to survive. [42]
âIt is to imagine âa nation that doesnât need to be a nation and that doesnât need to be on a mapâ; [43] it is to envisage sovereignty without an army, borders, or police. Exercising the imagination takes the enormous effort of reintroducing other meanings to terms captured by racial capitalismâfreedom, care, old age, youth, memory, history, geography, objectâand defining who we are addressing. Here, practicing fugitivity means refusing the hollow dialogue with those who determine the sole meaning of these terms.â
from A Programme of Absolute Disorder: Decolonising the Museum by Françoise Vergès
Additional citations: [41] âThe Atmosphere of Violence,â interview with Fatima Bhutto by Brad Evans in Conversations on Violence: An Anthology; [42] Saidiya Hartmanâs Wayward Lives, Beautiful Experiments: Intimate Stories of Social Upheaval; [43] William C. Andersonâs The Nation on No Map: Black Anarchism and Abolition.

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The rise of the European empires [...] required new forms of social organization, not least the exploitation of millions of people whose labor powered the growth of European expansion [...]. These workers suffered various forms of coercion ranging from outright slavery through to indentured or convict labor, as well as military conscription, land theft, and poverty. [...] [W]ide-ranging case studies [examining the period from 1600 to 1850] [...] show the variety of working conditions and environments found in the early modern period and the many ways workers found to subvert and escape from them. [...] A web of regulation and laws were constructed to control these workers [...]. This system of control was continually contested by the workers themselves [...]
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Timothy Coates [...] focuses on three locations in the Portuguese empire and the workers who fled from them. The first was the sugar plantations of SĂŁo TomĂŠ in the sixteenth and seventeenth centuries. The slaves who ran away to form free communities in the interior of the island were an important reason why sugar production eventually shifted to Brazil. Secondly, Coates describes working conditions in the trading posts around the Indian Ocean and the communities of runaways which formed in the Bay of Bengal. The final section focuses on convicts and sinners in Portugal itself, where many managed to escape from forced labor in salt mines.
Johan Heinsen examines convict labor in the Danish colony of Saint Thomas in the Virgin Islands. Denmark awarded the Danish West Indies and Guinea Company the right to transport prisoners to the colony in 1672. The chapter illustrates the social dynamics of the short-lived colony by recounting the story of two convicts who hatched the escape plan, recruited others to the group, including two soldiers, and planned to steal a boat and escape from the island. The plan was discovered and the two convicts sentenced to death. One was forced to execute the other in order to save his own life. The two soldiers involved were also punished but managed to talk their way out of the fate of the convicts. Detailed court records are used to show both the collective nature of the plot and the methods the authorities used to divide and defeat the detainees.
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James F. Dator reveals how workers in seventeenth-century St. Kitts Island took advantage of conflict between France and Britain to advance their own interests and plan collective escapes. The two rival powers had divided the island between them, but workers, indigenous people, and slaves cooperated across the borders, developing their own knowledge of geography, boundaries, and imperial rivalries [...].
Nicole Ulrich writes about the distinct traditions of mass desertions that evolved in the Dutch East India Company colony in South Africa. Court records reveal that soldiers, sailors, slaves, convicts, and servants all took part in individual and collective desertion attempts. [...] Mattias von Rossum also writes about the Dutch East India Company [...]. He [...] provides an overview of labor practices of the company [...] and the methods the company used to control and punish workers [...].
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In the early nineteenth century, a total of 73,000 British convicts were sentenced to be transported to Van Diemenâs Land (Tasmania). There, the majority were rented out as laborers to private employers, and all were subjected to surveillance and detailed record keeping. These records allow Hamish Maxwell-Stewart and Michael Quinlan to provide a detailed statistical analysis of desertion rates in different parts of the colonial economy [...].
When Britain abolished the international slave trade, new forms of indentured labor were created in order to provide British capitalism with the labor it required. Anita Rupprecht investigates the very specific culture of resistance that developed on the island of Tortola in the British Virgin Islands between 1808 and 1828. More than 1,300 Africans were rescued from slavery and sent to Tortola, where officials had to decide how to deal with them. Many were put to work in various forms of indentured labor on the island, and this led to resistance and rebellion. Rupprecht uncovers details about these protests from the documents of a royal commission that investigated [...].
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All text above by: Mark Dunick. "Review of Rediker, Marcus; Chakraborty, Titas; Rossum, Matthias van, eds. A Global History of Runaways: Workers, Mobility, and Capitalism 1600-1850". H-Socialisms, H-Net Reviews. April 2024. Published at: h-net.org/reviews/showrev.php?id=58852 [Bold emphasis and some paragraph breaks/contractions added by me. Presented here for commentary, teaching, criticism purposes.]
Fugitivity [âŚ] is a desire for and a spirit of escape and transgression of the proper and the proposed. Itâs a desire for the outside, for a playing or being outside, an outlaw edge proper to the now always already improper voice or instrument.
Fred Moten
@llapen âđž Fugitive Ecologies No. 2 2020 14âx17â mixed media collage . . . #SupportBlackArt #LlanorAlleyne #collage #cutandpaste #caribbeanartist #papercut #mixedmedia #acrylicink #abstract #fugitivity https://www.instagram.com/p/CBO3QNyBlA_/?igshid=1quaowzsrqig1