Quercki + colonialism   10

Why museum professionals need to talk about Black Panther – The Hopkins Exhibitionist
Clearly, this is referencing the British Museum, but uses the facade of the High Museum of Art in Atlanta for the exterior. A flustered white, female curator runs up to talk to him about the collection, describing the items in a patient and patronizing tone. They move through a few artifacts, him asking questions and her spouting off answers about their “discovery.” When she comes to one item, an axe, Killmonger corrects her assessment of where it is from and states that the item is Wakandan. He then tells her he is going to take it with him. She becomes flustered and tells him that the items are not for sale. Killmonger then becomes visibly angry with the curator, asking her if she thinks her ancestors bought them fairly. He then goes on to say that the guards had been watching him closely since he walked in, more concerned about his black body in the space of the museum than she was about the coffee in her hand that he had poisoned. The scene ends with the museum staff dead, and Killmonger leaving the scene with the vibramium weapon and a mask he dons in later scenes.

The scene takes no more than five minutes of the movie, and the tension between colonial history and race only escalates from that point on. However, we as museum professionals need to talk about the inclusion of this scene, especially regarding its function in a film that was cut from nearly four hours long in its first iteration to a solid two, a film that so many young people will see and one that is poised to become a cultural touchstone.
Black_Panther  movie  museum  colonialism  racism 
march 2018 by Quercki
What’s Missing from #MeToo and #TimesUp: One Indigenous Woman’s Perspective
it is happening at an alarming rate today. Both the land, water, and Indigenous women have been ‘othered’ and devalued in our society. Native American women are 2.5 times more likely to experience sexual assault and rape than any other ethnic group and the unsolved cases of Murdered & Missing Indigenous Women (#MMIW) are staggering. Extractive industries play a major role in this violence and I encourage you to visit www.landbodydefense.org for a report and toolkit on how to support these resistance efforts. Another resource on MMIW community-led work is at It Starts With Us.
This patriarchal worldview of how we relate to Mother Earth and to the non-human is so toxic that academics are referring to it as a new epoch — the Anthropocene. Under a patriarchal, colonialist mindset we find ourselves consuming and polluting the natural resources of our Mother Earth at a rate that is exasperating climate change and threatening life on this planet. Yes, TIME. IS. UP. Time is up for unjust patriarchal systems. Period.
#TimesUp  #MeToo  colonialism  violence  women  climatechange 
january 2018 by Quercki
Ana Mardoll's Ramblings: Prairie Fires: Chapters 1-5 Little House on the Prairie
This book is too nice. Like, what do you do with sentences like this? "Charles Ingalls had labored to improve land that was not his own... He gained nothing from it." He stole valuable trees to build an unwanted shack on someone else's land. I have no pity for him. If someone moves into my backyard, cuts down my trees to build a shack, and tries to oust me from my home, I'm not like "ah, this person's labor improved my land". Because, like, it didn't.

The government didn't even force him out like Laura thought! The government backed the white people! Charles either left because he misunderstood or (more likely) because he didn't have the cash to pay the government for the land he was squatting on.
Laura_Ingalls_Wilder  Native_American  colonialism  children  books 
december 2017 by Quercki
Who Scalped Whom? - Historians Suggest Indians Were As Much Victims As Perpetrators.
Who Scalped Whom?

Historians Suggest Indians Were As Much Victims As Perpetrators

By Diane E. Foulds

BOSCAWEN, N.H. - As monuments go, the one depicting Colonial heroine Hannah Dustin looks like any other, with one crucial exception: In her left hand she holds a fistful of human scalps.

The inscription underneath tells of her 1697 capture in an Indian raid, and how she slew her captors as they slept - 10 women and children. Later she returned for their scalps, having remembered they could fetch a bounty.
Native_American  scalp  murder  bounty  New_England  NH  colonialism 
march 2017 by Quercki
Why Racial Justice Work Needs to Address Settler Colonialism and Native Rights — Everyday Feminism
“To recognize one’s own role in the oppression of others is not about blame but about opening our eyes to see how power works and how we can redirect it so it doesn’t diminish us all.” —Shona Jackson

I am Taiwanese American, and I still struggle to make sense of what that really means. My relationship to nationhood and to space has been about trying to seek belonging and acceptance.
justice  racism  Native_American  colonialism  allies 
august 2016 by Quercki
The Legal Questions of the American Empire - The Atlantic
In 1803, President Thomas Jefferson concluded the Constitution didn’t allow acquisition of new territory. But Louisiana was on the market; he wanted it; he grabbed it.

This is the logic of empire. Opportunity. Seizure. Legality much later, if at all.

LATEST FROM POLITICS


A Generation of Bad Blood

The Supreme Court has to deal with the untidy legal heritage of empire-building. In the last week, the Court dealt with three such cases, which concluded the following: American Indian defendants, convicted of domestic abuse in tribal court, may later be punished in federal court as “habitual offenders” even though they did not have lawyers in their earlier trials. Defendants convicted in federal court may not be prosecuted in Puerto Rican courts for the same offense, because Puerto Rico isn’t a separate jurisdiction, but just a part of the federal government. And the Court will not review a lower-court decision that residents of American Samoa (which has been ruled by the U.S. for 116 years) are not made birthright U.S. citizens by the Fourteenth Amendment’s citizenship clause.
U.S.  colonialism 
june 2016 by Quercki
100 African Cities Destroyed By Europeans: WHY there are seldom historical buildings and monuments in sub-Saharian Africa! | SiliconAfrica.com
Did you know that in the 14th century the city of Timbuktu in West Africa was five times bigger than the city of London, and was the richest city in the world?

Today, Timbuktu is 236 times smaller than London. It has nothing of a modern city. Its population is two times less than 5 centuries ago, impoverished with beggars and dirty street sellers. The town itself is incapable of conserving its past ruined monuments and archives.

Back to the 14 century, the 3 richest places on earth was China, Iran/Irak, and the Mali empire in West Africa. From all 3 the only one which was still independent and prosperous was the Mali Empire. China and the whole Middle East were conquered by Genghis Kan Mongol troops which ravaged, pillaged, and raped the places.

The richest man ever in the history of Humanity, Mansa Musa, was the emperor of the 14th century Mali Empire which covered modern day Mali, Senegal, Gambia, and Guinea.

At the time of his death in 1331, Mansa Musa was worth the equivalent of 400 billion dollars. At that time Mali Empire was producing more than half the world’s supply of salt and gold.
history  Africa  colonialism  cities 
july 2015 by Quercki
An Indigenous Feminist’s take on the Ontological Turn: ‘ontology’ is just another word for colonialism | Urbane Adventurer: Amiskwacî
I was giddy with excitement: a talk by the Great Latour. Live and in colour! In his talk, on that February night, he discussed the climate as sentient the climate as a ‘common cosmopolitical concern’ [thank you to commenter Philip for pointing out my error in my recollection of the nature of Latour’s assertion about the climate — discussion of this in the comments below]. Funny, I thought, this sounds an awful lot like the little bit of Inuit cosmological thought I have been taught by Inuit friends (friends who have taught me that the climate is an incredibly important organizing concept for many actors). I waited, through the whole talk, to hear the Great Latour credit Indigenous thinkers for their millennia of engagement with sentient environments, with cosmologies that enmesh people into complex relationships between themselves and all relations, and with climates and atmospheres as important points of organization and action. 

It never came. He did not mention Inuit. Or Anishinaabe. Or Nehiyawak. Or any Indigenous thinkers at all. In fact, he spent a great deal of time interlocuting with a Scottish thinker, long dead. And with Gaia.

I left the hall early, before the questions were finished. I was unimpressed. Again, I thought with a sinking feeling in my chest, it appeared that the so-called Ontological Turn, and discourses of how to organize ourselves around and communicate with the constituents of complex and contested world(s) (or multiverses, if you’re into the whole brevity thing), was spinning itself on the backs of non-european thinkers. And, again, the ones we credited for these incredible insights into the ‘more-than-human’, and sentience and agency, and the ways through which to imagine our ‘common cosmopolitical concerns’ were not the people who built and maintain the knowledge systems that european and north american anthropologists and philosophers have been studying for well over a hundred years, and predicating their current ‘aha’ ontological moments (or re-imagingings of the discipline) upon. No, here we were celebrating and worshipping a european thinker for ‘discovering’ what many an Indigenous thinker around the world could have told you for millennia. The climate is sentient a common organizing force!
Indigenous  Native_American  climate  climatechange  Gaia  appropriation  colonialism 
november 2014 by Quercki
Yoga and Colonization: Let’s talk about it | Hey Miyuki!
Roopa Singh, the founder of South Asian American Perspectives on Yoga in America (SAAPYA) puts the contradiction of yoga in the West beautifully: “Love yoga, but hate South Asians. . .We practice asanas and launch drones into Pakistan.  We fuel a high end yoga fashion industry, loving our Lululemon, and supporting the exponential continuation of Triangle Factory style disasters in Bangladesh.  We love the one Indian doctor on our fav hospital show, while hate crimes and shootings continue on Hindu temples, Patel Brothers grocery stores and South Asian cab drivers.  We idolize spiritual South Asians like Deepak Chopra but effectively weed out all but the most right wing South Asian elected officials.”

As you can see, the problem isn’t so much the fact that non-POCs are practicing and teaching yoga, but that they have turned yoga into an exotic money-making scheme that will help us achieve enlightenment albeit only if we happen to be rich, white, slim, and female-presenting. If you’ve ever practiced yoga in any mainstream yoga studios, seen yoga studio ads or observed people on the streets carrying yoga mats, you’ll most likely agree with me that current yoga trends uphold certain types of bodies as being more beautiful than others.  This is true of most body-based activities, but I’ve found that yoga is particularly keen on idolizing the young, slim and flexible white woman as the model yogi(ni). If you’ve ever googled ‘yoga’, you know that the first page of images is saturated with such women silhouetted against sunsets on beaches that are probably being taken over by tourists at resorts.  As Qui Alexander from Philly’s Studio 34  queer and trans yoga classes said, I too “want to Google “yoga” and see beautiful brown faces, queer bodies, masculine surrender and awareness in any and every size and shape.”
yoga  colonialism 
may 2014 by Quercki
. sean feit . dharma, yoga, art . » Devotion and doubt: race, religion, and postmodern kirtan
I’ve been increasingly uncomfortable with aspects of the very hybrid, very American, spiritual practice I am devoted to, and which I teach, especially around race, class, oppression, and “our” (a broad mix of mostly, but not entirely, white middle-class people who do some things we call “yoga”, “kirtan”, “Buddhism”, “tantra”, or “dharma”, but generally NOT, notice, “Hinduism”) identity as sincere practitioners of traditions abstracted from their South Asian origins. Other folks are uncomfortable too, of course, evidenced in painfully relevant projects like #whitepeopledoingyoga, articles like this one in Elephant Journal, and a kirtan practitioner friend posting this article on hipsters wearing Native American headdresses having sussed that it implied something awkward for our salwar kameez and bindi-wearing Indophile white kirtan community.

That much of western yoga is orientalist is no news. Many western yogis fetishize Indian accoutrements with the same naïveté my Zen community once did for premodern Japanese stuff: matcha, tatami, tabi, shoji. In yoga it’s malas, bindis, henna tattoos, the AUM symbol, and of course the ubiquitous images of mainstream Hindu deities that everyone has seen a million of, at least around here: Shiva on his tiger skin, Kali with her garland of skulls, Krishna and Radha under a shawl in the rain, elephant-headed Ganesha with his broken tusk and taste for sweets, Hanuman carrying the mountain. We use these images for decoration, for inspiration, and to help some of us feel spiritual in a way that Jesus, Mary, and Moses long ago ceased to do. And many of us sincerely LOVE them. But orientalism, like its power-blind twin colonialism, also at play here, always casts the shadow of power and inequity. Are these sacred images being offered for our consumption? Yes and no, historically. Who are we to use them as we do, and do the wishes of members (and which ones) of their source cultures matter to us?
Hindu  God  colonialism  race  religion 
may 2014 by Quercki

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