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  • dismantling the master's clock: on race, space & time w/ Rasheedah Phillips

    dismantling the master's clock: on race, space & time w/ Rasheedah Phillips
    2025/05/29
    Notions of time and space are fundamental to orienting one’s place in various experiences. Mapping time/understanding temporality allows us to coordinate ourselves on the map of human geography [shout out to John Henrik Clarke]. But what happens when we understand that time is colonized – a colonial construct – devised as a mechanism of capitalism that maximizes aggressive accumulation and deteriorating processes of human and natural resource extraction? A faint distortion, intentionally designed, to arrest the capacities of a people or peoples to see beyond the moment, limiting the collective capacity to envision a future, not only materially, but non-materially. A process necessary to self-incarcerate our innate ability to map, coordinate, envision, and realize freedom. It is here, Rasheedah Phillips adds more insight by asking, why do some processes—like aging, birth, and car crashes—occur in only one direction in time, when by the fundamental symmetry of the universe, we should experience time both forward and backward? Our dominant perception of time owes more to Western history and social order than to a fact of nature. Phillips dives deeper into understanding and exploring Black and Afrodiasporic conceptions of time, where the past, present, and future interact in more numerous constellations. Rasheedah Phillips unpacks the history of time and its legacy of racial oppression, from colonial exploration and the plantation system to the establishment of Daylight Savings. While simultaneously, highlighting how Black communities have long subverted space-time through such tools of resistance as Juneteenth, tenant organizing, ritual, and time travel. Ultimately, Rasheedah Phillips is interested in the provocation that posits: What could Black liberation look like if the past were as changeable as the future? Thinking deeply about the limited capacity of time as defined and redefined within the historical and material reality of capital, Dismantling the Masters Clock, fits into the long durée of revolutionary praxis, from marronage , self-emancipating Africans who utilized their ancient forms of knowledge of land, warfare, and foodways always with an eye on the undetermined future, freedom, to graffiti artists in Nairobi, merging afro-futuristic concepts with the natural world as way to invoke a radical imagination to redefine their current moment with the multiplicity of future moments. Rasheedah writes, “this book ultimately posits that by decolonizing time – by breaking free from the master's clock that has been instrumental in sustaining systems of oppression – we can forge new pathways for liberation that are attuned to the realities, histories, and futures of Black communities. The act of reclaiming both time and nature of reality itself is a profound step toward manifesting temporalities where Black experiences and knowledges are centered” [23].
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    59 分
  • On Frantz Fanon | w/ Lou Turner

    On Frantz Fanon | w/ Lou Turner
    2025/05/21
    Frantz Fanon wrote, you know the famous, often quoted but less applied dictate: “Each generation must, out of relative obscurity, discover its mission, fulfill it, or betray it.” What if we are to intentionally engage this thought by asking, are we on the edge of betraying our mission? Have we even discovered it? Moreover, what can we do to fulfill it? How we go about engaging Fanon’s work gives rise to the corresponding need to reflect on what is urgent, usable, and instructive about his work – identifying the reason that his work matters and is of political consequence in the current moment. There is a need to be more intentional and critical in identifying what ideas and/or concepts and frameworks Fanon offers us that are useful [no, necessary] to us, now? In recognition of Fanon's 100th, we speak with Lou Turner. Professor Lou Turner is Clinical Assistant Professor, Department of Urban and Regional Planning, University of Illinois Urbana-Champaign (UIUC), and former Academic Advisor for the Department of African American Studies, 2008-2017. Lou Turner was Research and Public Policy Director for Chicago South Side community organization Developing Communities Project (2000-2014). He is a board member of the African American Leadership & Policy Institute. Turner is the Principal Investigator for Hal Baron Digital Archival, Research, and Publication Project at UIUC. A colleague of the late Hegelian-Marxist philosopher Raya Dunayevskaya, he has written extensively on Fanonian, Marxian and Hegelian dialectics. With Dr. Helen Neville, Lou Turner co-edited Frantz Fanon’s Psychotherapeutic Approaches to Clinical Work: Practicing Internationally with Marginalized Communities (2020). Lou Turner is coauthor of Frantz Fanon, Soweto and American Black Thought (1978; 1986), which circulated in the anti-apartheid underground of the Black Consciousness Movement in South Africa. Our show was produced today in solidarity with the native/indigenous, African, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana; Ayiti; and other places who are fighting for the protection of our land for the benefit of all people. listen intently. think critically. act accordingly.
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    1 時間 33 分
  • freedom summer | fascist winter w/ Felicia Denaud & Josh Myers

    freedom summer | fascist winter w/ Felicia Denaud & Josh Myers
    2025/04/10
    “Every colonial nation carries the seeds of fascist temptation in its Bosom … There is no doubt in the minds of those who have lived through it that colonialism is one variety of fascism.” Albert Memmi, The Colonizer and the Colonized With the echoes of George Jackson, W. E. B. Du Bois, Cedric J. Robinson, Aimé Césaire, Angela Davis et al., Felicia Denaud & Josh Myers meditate on the moment in crisis.
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    1 時間 38 分
  • reflections on autonomy, direct democracy & marronage w/ Modibo Kadalie Pt. II

    reflections on autonomy, direct democracy & marronage w/ Modibo Kadalie Pt. II
    2025/01/28
    What you will hear next is Pt II of a four (4) part series where we explore, autobiographically, the origins of Modibo Kadalie’s perspectives on direct democracy, autonomy, Black radical labor history, and Pan Africanism. Pt. II builds upon the autobiographical framework, Modibo outlined in Pt. I [so, do not forget to tap in]. This part of the conversation will explore, in more detail, Modibo’s experience in Detroit, paying attention to the efforts to develop a sharper analysis that can inform various movements more clearly, then and now. Pt. IV will provide a few thoughts on moving forward. Our show was produced today in solidarity with the native/indigenous, African, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana; Ayiti; and other places who are fighting for the protection of our land for the benefit of all people. listen intently. think critically. act accordingly.
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    59 分
  • reflections on autonomy, direct democracy & marronage w/ Modibo Kadalie Pt. III

    reflections on autonomy, direct democracy & marronage w/ Modibo Kadalie Pt. III
    2025/01/27
    What you will hear next is Pt III of a four (4) part series where we explore, autobiographically, the origins of Modibo Kadalie’s perspectives on direct democracy, autonomy, Black radical labor history, and Pan Africanism. Pt. I + II builds upon the Modibo’s autobiographical framework [so, do not forget to tap in]. Pt. III will explore, in more detail, Modibo’s experience in Detroit, paying attention to the efforts to develop a sharper analysis that can inform various movements more clearly, then and now. Pt. IV will provide a few thoughts on moving forward. Our show was produced today in solidarity with the native/indigenous, African, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana; Ayiti; and other places who are fighting for the protection of our land for the benefit of all people. listen intently. think critically. act accordingly.
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    59 分
  • reflections on autonomy, direct democracy & marronage w/ Modibo Kadalie Pt. I

    reflections on autonomy, direct democracy & marronage w/ Modibo Kadalie Pt. I
    2025/01/17
    The idea of democracy and its attendant operative mechanism, democratic citizenship, specifically the right to belong, is often lauded as a gift of Greco-Roman sociopolitical thought and Western European and American cultural contributions to a specific conceptualization of what comes to be known, in academic discourse, ‘modernity.’ From this historico-cultural perspective, a concept was needed to determine what it means to be human and belong in a particular form of sociopolitical organization and economic logic. However, moving beyond rhetoric and paying critical attention to the origins of this worldview, democratic citizenship—as expounded by the Athenians, the lauded form of sociopolitical organization that was intellectualized by an Athenian elite class—was conceptualized to exclude others. The inclusion of ‘Others’ was seen as a negation of order and the rule of law. After all, was it not Aristotle who invoked the notion of ius sanguinis (meaning ‘right of blood,’ or ‘by blood’) to be an exclusionary tool serving the interest of the dominant class? This operative mechanism in the application of ‘democracy’ or democratic citizenship as formulated in this cultural worldview was/is structured in the fabric of political discourse we hear today. What is clear in our current historical epoch, as Modibo Kadalie aptly points out, younger people “are convinced that the nation-state is not offering them a future. Newer generations of researchers are now beginning to look for evidence of community and collectivity” (Intimate Direct Democracy: Fort Mose, The Great Dismal Swamp and The Human Quest for Freedom: 153). A collectivity that lies in the very fabric of Africana forms of knowing and ways of being, fully articulated in the various forms of resistance such as those found throughout the Americas, expressed as maroon communities. Dr. Modibo Kadalie is a social ecologist, movement intellectual and lifelong radical activist within the Civil Rights, Black Power and Pan-Africanist movements and the Founding Convener of the Autonomous Research Institute for Direct Democracy and Social Ecology (ARIDDSE). He is the author of Pan-African Social Ecology: Speeches, Conversations and Essays (2019); Internationalism, Pan-Africanism and the Struggle of Social Classes (2000); Intimate Direct Democracy: Fort Mose, the Great Dismal Swamp, and the Human Quest for Freedom (2022) and a number of other articles. During the 1960s, early and middle 1970’s, Modibo Kadalie was an active member of a number of radical formations. In the League of Revolutionary Black Workers (LRBW), he served as a member of the Central Staff and Chair of the People’s Action Committee in Highland Park, Michigan. In the International African Liberation Support Committee (ALSC), Kadalie was a founding member of the National Steering Committee. He chaired the Detroit local committee in 1972 and 1973 and then continued as a member of the expanded International Steering Committee as a representative from Atlanta, 1973-1975. Within this Sixth Pan-African Congress, he chaired the Southern Regional Organizing Committee from 1974-1975 and was also a member of both the North American Delegation and the North American Left Revolutionary Pan-African Caucus. Our show was produced today in solidarity with the native/indigenous, African, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana; Ayiti; and other places who are fighting for the protection of our land for the benefit of all people. listen intently. think critically. act accordingly.
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    1 時間 1 分
  • Kamau Rashid on Jacob H. Carruthers & an restoration of an african worldview

    Kamau Rashid on Jacob H. Carruthers & an restoration of an african worldview
    2024/11/20
    In the introduction of his recently published, Jacob H Carruthers and the Restoration of An African Worldview: Finding Our Way through the Desert, Kamau Rashid [2024] posits that: “One of the central concerns evident in the scholarship of Jacob H. Carruthers was the intellectual foundations of the modern world. Although he acknowledged the importance of studying systems of oppression, he argued that such structures rested upon the foundation of Western thought, forms of knowledge that facilitated the formation of our most current systems of domination. In addition, these forms of knowledge also serve the primary function to maintain a particular world order as their application is constantly being refined and reinforced through false ideas about reality [Rashid, 2024; Carruthers, 1972/1999]. Carruthers work is occupied by a fundamental question that asks: how can African people who hope to free themselves from these structural and reinforcing mechanisms of domination do so when their conceptions of reality are constantly measured and derived from these very same ways of knowing that support these mechanisms of domination? Kamau Rashid, thinking with Carruthers, writes further that “knowledge, its production, legitimization, and transmission are shaped by the power relations of a society and through this, society’s institutions, therefore “the elite members of the politically dominant culture strategically impose their knowledge and worldview priorities” in a way that legitimizes their authority through these institutions [Rashid, 2024; Shujaa, 2003, 18]. Accordingly, there is little room for debate when it is argued that “schooling in the United States is a principal instrument of this hegemony.” “It is a process that does not typically privilege critical thought and action, but instead encourages conformity to hegemony, rewards apathy to the status quo, and punishes agency with regard to ideation or advocacy for revolutionary social change. From this perspective, it is with no surprise then, that “the operationalization of schooling is little more than a means for sustaining the legitimacy for a specific form of sociopolitical and economic order [Rashid, 2024].
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    1 時間 33 分
  • land food & freedom w/ Georie Bryant

    land food & freedom w/ Georie Bryant
    2024/09/18
    The collectively generative nature inherent in the interdependent relationship between technology, the communal means of production and distribution and innovative physical and creative intellectual work is distracted and co/opted by the need to extract the value of this relationship as structured from the capitalist logic of labor. The sole purpose of this is to maintain an aggressive and exclusionary accumulation of capital in the hands of a few. The creative and inquisitive nature of human social and cultural capacities feed the extractive forces of capitalism. The necessity to disembody knowledge production and sever the symbiotic relationship between all sentient beings from nature and the universe is a muti-complex process of maintaining the supremacist ethic that organizes current political and economic relations. This fact, in its most theoretical and practical form, permeates the very cultural fabric of the dominant expression of global dis/order. In short, capitalism is the form that functions to create life itself, therefore work is re/defined as labor in order to extract its value in all forms, not for communal benefit but the aggressive and exclusionary aggregation of capital through intentionally violent processes. What are the material and intellectual contractions that indigenous African and African Diasporan communities must contend with in order to reconcile the social realities produced by capitalist logic today? At present, the dominant discourses of this reconciliation are centered around inherently detrimental practices, i.e., capitalism with a Blackface, the reproduction of the logic of private property as foundation to capital accumulation, etc. Where do we re/turn to find a path toward freedom as move down the road to liberation? Where do we find a platform or practice to reintegrate with our collective selves? It can be, and in the conversation with Georie Bryant you will hear next, found figuratively and literally with our hands in the soil. A re/connection with the Earth itself. In a material and non-material synthesis of struggle and building. The conversation you will hear next is a de/linking of capitalist logic of land as private property, food as African indigenous knowledge practices, and cooperatives outside of capitalist interpretations. In short, we explore African indigenous relationships with land and food, as inherited throughout the African world as means to freedom. Georie Bryant is a community organizer, chef, and agriculturalist native to Durham, N.C. Working both through his organization SymBodied and in collaboration with other organizations in the region, Georie seeks to address issues of historical and contemporary oppression, particularly those centered around food insecurity, cultural erasure and appropriation. Our show was produced today in solidarity with the native, indigenous, African, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana; Ayati; and other places who are fighting for the protection of our land for the benefit of all people. Listen intently. Think critically. Act accordingly.
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    1 時間 34 分