Today, 17 January, is the anniversary of the assassination of Patrice Lumumba in 1961. Saying it is the 53rd anniversary isn’t a particularly round date, but, like every anniversary, it is a moment to pause and think about the memory of someone who has passed. And perhaps we ought to take a moment to read through now declassified documents from the U.S. government about covert actions before and after Lumumba’s brief moment in power. Continue reading “Memory of Lumumba”
The time of social media events is short, so writing a few words on Ani DiFranco’s apology (or apologetically toned press release) is at this point probably already out of date. Still, the talk around her event – a now-canceled plan to host a retreat at a plantation house – raises the most American of questions: what does it mean to be here, to remember where we are, and how do we situate ourselves in relation to the pain of the past? And, of course, what does it mean to apologize? Continue reading “Race, Apology, and Ani DiFranco”
One of the central questions of my Levinas and the Postcolonial is why we haven’t asked what should be a very basic, wholly necessary question: if the colonized have been tasked with decolonizing themselves – at every level – why haven’t the colonizers been tasked with the same? I tried to sketch what that looks like, that decolonization, by examining a single thinker (Levinas). The big question comes from a very basic insight and claim, and yet it’s proven to be controversial.
The function of the spirituals in the African-American intellectual tradition is well-known, especially in the work of W.E.B. Du Bois and Alain Locke – for both, the spirituals work as a foundation to the tradition. The spirituals are an enigma. They represent content as both lyric and sound; indeed, the distinction between those two forms of content is thin, at most. More likely there is no real distinction. Frederick Douglass notes the profundity of the sorrow songs in Narrative when Continue reading “Baldwin, language, spirituals”