malcolmx   199

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RT : Remember the words and wisdom of brother Malcolm.
MalcolmX  from twitter
may 2018 by LibrariesVal
RT : "I'm for truth, no matter who tells it. I'm for justice, no matter who it's for or against." Today we rem…
MalcolmX  from twitter
may 2018 by nelag
Preaching down my street! Happy Birthday Minister
MalcolmX  from twitter_favs
may 2018 by nelag
RT : "If you have no critics you'll likely have no success." -
MalcolmX  MalcolmXMonth  from twitter
may 2018 by states37
marwahelal on Twitter: "π™°πš—πš, 𝚘𝚏 πšŒπš˜πšžπš›πšœπšŽ, 𝚊 πš•πšŠπš—πšπšžπšŠπšπšŽ πš’πšœ πš—πš˜πš πš–πšŽπš›πšŽπš•πš’ 𝚊 πš‹πš˜πšπš’ 𝚘𝚏 πšŸπš˜πšŒπšŠπš‹πšžπš•πšŠπš›πš’ πš˜πš› 𝚊 𝚜𝚎πš
"π™°πš—πš, 𝚘𝚏 πšŒπš˜πšžπš›πšœπšŽ, 𝚊 πš•πšŠπš—πšπšžπšŠπšπšŽ πš’πšœ πš—πš˜πš πš–πšŽπš›πšŽπš•πš’ 𝚊 πš‹πš˜πšπš’ 𝚘𝚏 πšŸπš˜πšŒπšŠπš‹πšžπš•πšŠπš›πš’ πš˜πš› 𝚊 𝚜𝚎𝚝 𝚘𝚏 πšπš›πšŠπš–πš–πšŠπšπš’πšŒπšŠπš• πš›πšžπš•πšŽπšœ. π™Έπš πš’πšœ 𝚊 πšπš•πšŠπšœπš‘ 𝚘𝚏 πšπš‘πšŽ πš‘πšžπš–πšŠπš— πšœπš™πš’πš›πš’πš, πšπš‘πšŽ πš–πšŽπšŠπš—πšœ πš‹πš’ πš πš‘πš’πšŒπš‘ πšπš‘πšŽ πšœπš˜πšžπš•

𝚘𝚏 πšŽπšŠπšŒπš‘ πš™πšŠπš›πšπš’πšŒπšžπš•πšŠπš› πšŒπšžπš•πšπšžπš›πšŽ πš›πšŽπšŠπšŒπš‘πšŽπšœ πš’πš—πšπš˜ πšπš‘πšŽ πš–πšŠπšπšŽπš›πš’πšŠπš• πš πš˜πš›πš•πš. π™΄πšŸπšŽπš›πš’ πš•πšŠπš—πšπšžπšŠπšπšŽ πš’πšœ πšŠπš— πš˜πš•πš πšπš›πš˜πš πšπš‘ πšπš˜πš›πšŽπšœπš 𝚘𝚏 πšπš‘πšŽ πš–πš’πš—πš, 𝚊 πš πšŠπšπšŽπš›πšœπš‘πšŽπš 𝚘𝚏 πšπš‘πš˜πšžπšπš‘πš, πšŠπš— πšŽπš—πšπš’πš›πšŽ

πšŽπšŒπš˜πšœπš’πšœπšπšŽπš– 𝚘𝚏 πšœπš™πš’πš›πš’πšπšžπšŠπš• πš™πš˜πšœπšœπš’πš‹πš’πš•πš’πšπš’πšŽπšœ." - πš†πšŠπšπšŽ π™³πšŠπšŸπš’πšœ

Welcome to the VERNACULAR HOME, a @nomadreadings #crafttalk. Before we begin, I ask that if you are following along, that you engage these ideas by sharing them, faving, RTing, and chiming in with your own comments.

This talk is dedicated to all displaced peoples and all people who engage in creating a home of language on the page.

1. We’ve witnessed in recent years how advertisers have co-opted vernacular made popular by Black communities on this very platform and profited from it.

2. What these advertisers know is what any good poet knows: vernacular is the pathway to transformation. It is your first language β€” that language before you were aware of language. It is β€œlike a howl, or a shout or a machine-gun or the wind or a wave,” K. Braithwaite writes.

3. Sidenote: Transformation has a cost but cannot be bought.

4. And as this scene from Spike Lee’s Malcolm X reminds , English is an inherently oppressive and racist language. As Malcolm X feels through this new insight into our language β€” a β€œcon” as we’re told β€” he transforms and viewers are transformed with him.

5. Perfect segue to the next point…

6. If the poem does not transform (itself or the reader) it is not a poem. I repeat: If the work does not transform, what you have are words on a page β€” not a poem.

7. Let's now establish what vernacular [poetry] is.

8. Vernacular is a term used to express the idea that all languages are equal. It eliminates hierarchies of dialects vs. language.

As Baldwin writes in an essay I will share more of later, β€œ...language functions as β€˜a political instrument, means, and proof of power,’ and only politics separates a language from dialect.” (from the introduction by ed. Dohra Ahmed, Rotten English)

9. Now that we’ve established what vernacular is, please don’t tell me you speak only one language...

10. Your dreams are a vernacular. Nature is a vernacular. Your sneaker collection is a vernacular! Signage: a vernacular. Your unique way of looking at the world: a vernacular. Your heartbeat: a vernacular. Breath: same, a vernacular.

Whenever I teach this material, I end up yelling β€œEVERYTHING IS VERNACULAR” by the end of every class. So get ready.

11. Building on that (pun intended), vernacular is also the synthesis between the language (words and symbols in any language) we choose, and how we construct it with grammar, punctuation, syntax and form.

12. It is inaccurate to say we are "decolonizing" a language. What we are doing is reclaiming it by colonizing it with our own vernaculars and inventing what it has failed to imagine. It is a language that has failed to imagine 𝘜𝘚. And so this craft talk is also a call

A call to pay attention to where this language has become dull, stale, and boring. A call to pay attention to intentional and unintentional connotations. And to undo those connotations. In undoing them, I ask that we create radical solutions for this language that troubles us.

13. β€œIt was during the anti colonial struggles of the twentieth century that the latent political potential of vernacular literature fully emerged.

14. Our resistance is in the refusal to assimilate, the preservation of our native vernaculars, the creativity in that preservation.

It is in understanding that there is a particular language [they] want [us] to know -- that particular language that is taught in schools, and the rules or codes implied in that agreed upon language and resisting those implications or overturning those agreements.

15. June Jordan said, β€œGood poetry & successful revolution change our lives, & you cannot compose a good poem or wage a revolution without changing consciousnessβ€”unless you attack the language that you share with your enemies & invent a language that you share with your allies.”

Now, with these ideas in mind, let’s go into the texts…

Harryette Mullen, "We Are Not Responsible," "Elliptical" and "Denigration" from Sleeping with the Dictionary [3 images of text]

Note the attention to language, the transformation or awareness brought to the everyday humdrum of signage and those aforementioned 𝓬𝓸𝓷𝓷𝓸𝓽π“ͺ𝓽𝓲𝓸𝓷𝓼.

Note the attention to punctuation. Each poem uses exactly one form of punctuation in a very distinct way.

I will leave the joy of those discoveries to you! We have more to read...

Here, this breathtaking excerpt by @yosuheirhammad from β€œbreak (clear)”, breaking poems [image of text]

The Arabic words "ana" and "khalas" are doing overtime.

"ana" = I am and becomes "I am my" in the last two instances. "Khalas" stands on its own line in the first instance -- open to many translations: "enough," "stop," or "no more" and establishes its commitment to finality in that last line, "khalas all this breaking."

MORE! Solmaz Sharif’s β€œPersian Letters”

Here the vernacular β€œbar bar bar” not only shows us the creation of a word: β€œbarbarians” -- it holds a mirror up to the ones who made it.

β€œWe make them reveal
the brutes they are, Aleph, by the things
we make them name.” - @nsabugsme

NOW Baldwin: β€œPeople evolve a language in order to describe and thus control their circumstances, or in order not to be submerged by a reality that they cannot articulate. (And, if they cannot articulate it, they are submerged.)”

"Black English is the creation of the black diaspora. Blacks came to the United States chained to each other, but from different tribes: Neither could speak the other's language. If two black people, at that bitter hour of the world's history, had been able to speak to each...

other, the institution of chattel slavery could never have lasted as long as it did. Subsequently, the slave was given, under the eye, and the gun, of his master, Congo Square, and the Bible--or in other words, and under these conditions, the slave began the formation of the

black church, and it is within this unprecedented tabernacle that black English began to be formed. This was not, merely, as in the European example, the adoption of a foreign tongue, but an alchemy that transformed ancient elements into a new language:

A language comes into existence by means of brutal necessity, and the rules of the language are dictated by what the language must convey.

Link to the full essay: β€œIf Black English Isn’t a Language, Then Tell Me, What Is?” James Baldwin …

Further reading: β€œMother Tongue” by Amy Tan
Link: …

I leave you with this poem by @kyle_decoy β€œAmerican Vernacular” via @LambdaLiterary ]
marwahelal  language  poetry  writing  words  vernacular  culture  resistance  2018  jamesbaldwin  displacement  transformation  appropriation  malcolmx  english  poems  dohraahmed  grammar  punctuation  syntax  decolonization  colonization  assimilation  creativity  preservation  junejordan  harryettemullen  connotation  suheirhammad  solmazsharif  arabic  amytan  kyledacuyan 
april 2018 by robertogreco
RT : This Month In A Fresh Out Of Prison, Phenomenal, Young Up And Coming Student Minister Named …
MalcolmX  BlackHistory  from twitter
april 2018 by LibrariesVal
That one time when Black Panther met Malcolm X and Dr. Martin Luther King Jr. …
BlackPanther  MalcolmX  from twitter_favs
february 2018 by coty
Thinking of and praying for the daughters of today, the 53rd anniversary of the day he was assassinated.…
MalcolmX  from twitter_favs
february 2018 by jeffcarroll
RT : Did you know that Earl & Louise Little, parents of were followers of Marcus Mosiah Garvey and the UNIA.
MalcolmX  from twitter
february 2018 by LibrariesVal
Walter Rodney on Twitter: "Remember that Pan-Africanism, in its original essence, must be decolonial, anti-capitalist, and rooted in the long history of resistance of…"
"Remember that Pan-Africanism, in its original essence, must be decolonial, anti-capitalist, and rooted in the long history of resistance of Africans. Pan-Aricanism must be deeply political in nature.

The goal of Pan-Africanism at its inception was to properly describe, analyze, and combat the oppresive structures of global white supremacy, colonization, and imperialism in Africa and throughout its Diaspora.

The goal of Pan-Africanism today must be to continue that tradition by honing in on the words, legacies, and praxes of those like Nkrumah, Sankara, Mandela, Lumumba, Malcolm X, and Walter Rodney, who took the ideals of Pan-Africanism and put them to practice.

Thus, in general terms, Pan-Africanism is no movement of confusing individualism and aesthetics with culture. It should not be individualistic at all!

"Pan-Africanism must be an internationalist, anti-imperialist and Socialist weapon." β€” Walter Rodney"
walterrodney  pan-africanism  patricelumumba  nelsonmandela  malcolmx  thomassankara  kwamenkrumah  individualism  colonialism  colonization  decolonization  imperialism  whitesupremacy  africa  diaspora  culture  resistance 
december 2017 by robertogreco
Forget Coates vs. West β€” We All Have a Duty to Confront the Full Reach of U.S. Empire
"What are the duties of radicals and progressives inside relatively wealthy countries to the world beyond our national borders?"


" Is it even possible to be a voice for transformational change without a clear position on the brutal wars and occupations waged with U.S. weapons?"


"Our movements simply cannot afford to stick to our various comfort zones or offload internationalism as someone else’s responsibility.

The unending misery in Haiti may be the most vivid illustration of how today’s crises are all interrelated. On the island, serial natural disasters, some linked to climate change, are being layered on top of illegitimate foreign debts and coupled with gross negligence by the international aid industry, as well as acute U.S.-lead efforts to destabilize and under-develop the country. These compounding forces have led tens of thousands of Haitians to migrate to the United States in recent years, where they come face-to-face with Trump’s anti-Black, anti-immigrant agenda. Many are now fleeing to Canada, where hundreds if not thousands could face deportation. We can’t pry these various cross-border crises apart, nor should we.

IN SHORT, THERE is no radicalism β€” Black or otherwise β€” that ends at the national boundaries of our countries, especially the wealthiest and most heavily armed nation on earth. From the worldwide reach of the financial sector to the rapidly expanding battlefield of U.S. Special Operations to the fact that carbon pollution respects no borders, the forces we are all up against are global. So, too, are the crises we face, from the rise of white supremacy, ethno-chauvinism, and authoritarian strongmen to the fact that more people are being forced from their homes than at any point since World War II. If our movements are to succeed, we will need both analysis and strategies that reflect these truths about our world.

Some argue for staying in our lane, and undoubtedly there is a place for deep expertise. The political reality, however, is that the U.S. government doesn’t stay in its lane and never has β€” it spends public dollars using its military and economic might to turn the world into a battlefield, and it does so in the name of all of U.S. citizens.

As a result, our movements simply cannot afford to stick to our various comfort zones or offload internationalism as someone else’s responsibility. To do so would be grossly negligent of our geopolitical power, our own agency, as well as our very real connections to people and places throughout the world. So when we build cross-sector alliances and cross-issue solidarity, those relationships cannot be confined to our own nations or even our own hemisphere β€” not in a world as interconnected as ours. We have to strive for them to be as global as the forces we are up against.

We know this can seem overwhelming at a time when so many domestic crises are coming to a head and so many of us are being pushed beyond the breaking point. But it is worth remembering that our movement ancestors formed international alliances and placed their struggles within a global narrative not out of a sense of guilt or obligation, but because they understood that it made them stronger and more likely to win at home β€” and that strength terrified their enemies.

Besides, the benefit of building a broad-based, multiracial social movement β€” which should surely be the end goal of all serious organizers and radical intellectuals β€” is that movements can have a division of labor, with different specialists focusing on different areas, united by broad agreement about overall vision and goals. That’s what a real movement looks like.

The good news is that grassroots internationalism has never been easier. From cellphones to social media, we have opportunities to speak with one another across borders that our predecessors couldn’t have dreamed of. Similarly, tools that allow migrant families to stay connected with loved ones in different countries can also become conduits for social movements to hear news that the corporate media ignores. We are able, for instance, to learn about the pro-democracy movements growing in strength across the continent of Africa, as well as efforts to stop extrajudicial killings in countries like Brazil. Many would not have known that Black African migrants are being enslaved in Libya if it had not been for these same tools. And had they not known they wouldn’t have been able to engage in acts of necessary solidarity.

So let’s leave narrow, nostalgic nationalism to Donald Trump and his delusional #MAGA supporters. The forces waging war on bodies and the planet are irreversibly global, and we are vastly stronger when we build global movements capable of confronting them at every turn."
cornelwest  ta-nehisicoates  2017  us  politics  global  international  jelanicobb  barackobama  imperialism  africa  malcolmx  haiti  naomiklein  opaltometi  climatechange  colonialism  immigration  refugees  activism  outrage  crises  donaldtrump  fascism  military  borders  naturaldisasters  isolationism  debt  finance  destabilization 
december 2017 by robertogreco
RT : The year before his murder, was under electronic surveillance by the
MalcolmX  FBI  from twitter
july 2017 by judgeworks

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