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Black Muslims and the Angels of Afrofuturism 黑人穆斯林和非洲未来主义的天使
IF 0.4 Q4 ETHNIC STUDIES Pub Date : 2023-04-03 DOI: 10.1080/00064246.2023.2177948
E. McLarney, Solayman Idris
One of these scientists, Yakub, bred the white race through experiments on the original people, a teaching that allegorically represents crimes of racial and sexual violence as a eugenics campaign of genocide against Black life. It also invokes an a priori Black past that existed before the poisoning effects of white racism—an origins teaching framed as myth science, if not considered science fiction. Just before his death, Malcolm X appeared as one of these “wise blackmenwho can tune in and tell what’s going to happen in the future.” In an interview, he is repeatedly asked: “Where do you think your future lies?” He responds: “I’ll never get old.” Startled, the interviewer asks, “What does that mean?” Malcolm answers: “A black man should give his life to be free and when you really think like that, you don’t live long. And if freedom doesn’t come to your lifetime, it’ll come to your children.” Though he clearly saw his life cut short, he perhaps could not have foreseen the extent of the impact of his life, voice, and vision, possibilities he opened for Black liberation through Islam, and outpouring of cultural and intellectual production he inspired. Malcolm X—as others before him—helped raise consciousness about the centrality of Blackness in Islam, decolonize Islam as an Arab religion (as with the shu’ubiyya movement previously), and revive possibilities for social justice, possibilities not yet fulfilled, but re-envisioned by new generations of Black Muslims in Chicago, Detroit, New York, Baltimore, Philadelphia, Oakland, and in the diaspora. The Black Arts Movement (BAM), that partly grew out of Malcolm X’s life and death, converted teachings from African American Islamic movements—like the Moorish Science Temple of America (MSTA), Ahmadiyya, and Nation of Islam (NOI)—into early Afrofuturist cultural production. In the process, BAM artists translated
其中一名科学家雅库布(Yakub)通过对原住民进行实验,培育出了白人种族,这一教义寓言地将种族和性暴力犯罪描述为针对黑人生命的种族灭绝优生学运动。它还援引了一个先验的黑人过去,这个过去存在于白人种族主义的毒害效应之前——一个被框定为神话科学的起源教学,如果不被认为是科幻小说的话。就在他去世之前,马尔科姆·艾克斯以“聪明的黑人之一的形象出现,他可以收听并预测未来会发生什么。”在一次采访中,他被反复问到:“你认为你的未来在哪里?”他回答说:“我永远不会变老。”面试官吓了一跳,问道:“这是什么意思?”马尔科姆回答说:“一个黑人应该为自由献出自己的生命,当你真的这样想的时候,你活不了多久。如果你这辈子没有获得自由,那你的孩子也会获得自由。”虽然他清楚地看到自己的生命被缩短了,但他可能没有预见到他的生命、声音和愿景的影响程度,他为通过伊斯兰教解放黑人开辟的可能性,以及他所激发的文化和知识生产的涌现。马尔科姆·x和他之前的其他人一样,帮助提高了人们对黑人在伊斯兰教中的中心地位的认识,将伊斯兰教作为阿拉伯宗教去殖民化(就像之前的shu 'ubiyya运动一样),并恢复了社会正义的可能性,这些可能性尚未实现,但在芝加哥、底特律、纽约、巴尔的摩、费城、奥克兰和散居海外的新一代黑人穆斯林重新设想了这些可能性。黑人艺术运动(BAM)部分源于马尔科姆·艾克斯的生与死,它将非裔美国人伊斯兰运动的教义——如美国摩尔科学神庙(MSTA)、艾哈迈迪亚教(Ahmadiyya)和伊斯兰民族(NOI)——转化为早期的非洲未来主义文化产物。在此过程中,BAM的艺术家进行了翻译
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引用次数: 0
Knotting the Note to the Tone 将音符与音调打结
IF 0.4 Q4 ETHNIC STUDIES Pub Date : 2023-04-03 DOI: 10.1080/00064246.2023.2177974
Whitney Frazier Peterson
Afrofuturism is a movement that takes in the spiritual and the political. In this paper, I am interested in the way the political and the spiritual coexist in the works of Jean Toomer and Sun Ra. I argue—along with Paul Youngquist, whose book A Pure Solar World examines the spiritual philosophy of Sun Ra and argues that there is a definite political element to his spiritual philosophy— that the two cannot be separated from one another. Youngquist calls Ra’s spiritual philosophy “Political Theosophy.” I argue that this “Political Theosophy” has its origins in the concept of the cosmic consciousness; indeed, it is through a realization of this cosmic consciousness and through an awareness of the rich Black esoteric tradition that Black artists can engage in what Mark Foster Gage calls “aesthetic activism.” Furthermore, I will argue that a through-line can be traced from a racialized re-conceptualization of the concept of the cosmic consciousness in the poetry of Jean Toomer, through the poetry of Sun Ra, up until contemporary movements like Afrofuturism—a through-line that has its origins in the Black esoteric tradition and is made manifest in the spiritualized poetry of both these poets. As William Sites writes, Afrofuturism “draws on mythical African pasts in order to envision new black-centered worlds of the future.” In this paper, I will show how Toomer and Ra do this through their esoteric poetry.
非洲主义是一场涉及精神和政治的运动。在本文中,我感兴趣的是让·图默和孙拉作品中政治与精神的共存方式。我和保罗·扬奎斯特(Paul Youngquist)一起认为,这两者不能相互分离。扬奎斯特的《纯粹的太阳世界》(A Pure Solar World)一书探讨了孙拉的精神哲学,并认为他的精神哲学中有明确的政治因素。扬奎斯特将拉的精神哲学称为“政治神智学”。我认为这种“政治神智学”起源于宇宙意识的概念;事实上,正是通过对这种宇宙意识的认识和对丰富的黑人神秘传统的认识,黑人艺术家才能参与马克·福斯特·盖奇所说的“美学激进主义”。此外,我认为,可以从让·图默诗歌中对宇宙意识概念的种族化重新概念化中找到一条主线,通过孙拉的诗歌,直到当代运动,如非洲主义——这条主线起源于黑人的深奥传统,并在这两位诗人的精神化诗歌中得到了体现。正如William Sites所写,非洲主义“借鉴了非洲神话般的过去,以设想未来新的以黑人为中心的世界。”在这篇论文中,我将展示Toomer和Ra是如何通过他们深奥的诗歌做到这一点的。
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引用次数: 0
Countering Afropessimist Ontological Nihilism 反非洲主义本体论虚无主义
IF 0.4 Q4 ETHNIC STUDIES Pub Date : 2023-04-03 DOI: 10.1080/00064246.2023.2177950
Daniel Coleman
Upon my first encounters with Afropessimism, I was, at once, enthralled, and unsettled. I spent a few years unsure about how to hold the simultaneity of these feelings and the root of what was causing the latter. Trained in elements of the white supremacy of the US academy, I struggled through learning to read and regurgitate the canonical DWEMS (Dead White European Males) so that I could learn to justify my decisions to center scholarship by peoples of the Global Majority. By “justify” here, I mean to fulfill the graduate student requirements of my coursework demonstrating enough mastery of the canonical theoretical imperatives of the DWEMS so that I could spend my time moving in a direction more suited to my goals and areas of inquiry. Given these reservations and my struggles, I asked myself if I should then be equally, if notmore generous, with scholarly interlocutors of what we might call the Afropessimist canon?How could I, on the one hand, enjoy the dense theoretical mapping and revel in understanding it, while concomitantly feel tremendous disease at what I call its ontological suicidal ideation and ultimate entrapment in a Euro-colonial white supremacist metaphysical perception of a singular world? In this article, I endeavor to embark on a generous relationshipwith the scholarship of Afropessimism to offer an exit from its ontological nihilism and move instead towards a pluriversal spiritual understandings of the universe from Afro-diasporic cosmology. I write from the positionality of a Black non-binary transman and ordained/initiated Lukumí priest of Obatala practicing in a Yoruba-centric spiritual ile or lineage. I write as a spiritual practitioner whose cosmological understandings come from practice, primarily, and the literature, secondarily. I use Africana Esoteric Studies (AES-more on this shortly) to bring together Afrofuturist thought and Afro-diasporic spiritual/cosmological epistemologies to add to the voices of scholars that give us, as Black people, something beyond Afropessimism’s totalizing claims. The basis of afropessimism’s absolute ontological nihilism signals a major gap in spiritual and cosmological scholarly perception, engaging in a disciplinary decadence. It is this gap that the present article attends to. In making this contention and commitment, I wish to forward a pluriversal perspective. While I do not wish to over-simplify the Afropessimist project, within the limited scope of this article I remain specific by attending to the project’s totalizing and nihilistic ontological position (exemplified in the work of Frank Wilderson III and Calvin Warren) because of how this position ultimately surrenders to the metaphysical location European continental philosophy as if it can name all that is, even while acknowledging the anti-blackness that this Western metaphysical universe relies on. In this instance, I ask how those of us who do not live our lives from a Euro-centered
当我第一次遇到非洲主义时,我立刻被迷住了,感到不安。我花了几年时间不确定如何保持这些感觉的同时性,以及导致后者的根源。受过美国学院白人至上主义元素的训练,我努力学习阅读和背诵经典的DWEMS(欧洲白人男性死亡),这样我就可以学会证明我的决定是正确的,让全球大多数人集中学习。我在这里所说的“证明”,是指满足研究生对我课程的要求,证明我对DWEMS的规范理论要求有足够的掌握,这样我就可以把时间花在更适合我的目标和研究领域的方向上。考虑到这些保留意见和我的挣扎,我问自己,如果不是更慷慨的话,我是否应该与我们可以称之为非洲主义经典的学者对话?一方面,我怎么能享受密集的理论映射并陶醉于理解它,同时对我所说的本体论自杀意念和最终陷入欧洲殖民地白人至上主义对单一世界的形而上学感知中感到巨大的疾病?在这篇文章中,我试图与非洲主义的学术建立一种慷慨的关系,以摆脱其本体论虚无主义,转而从散居的非洲宇宙学走向对宇宙的多方面精神理解。我以一个黑人非二元跨性别者的身份写作,他是在以约鲁巴人为中心的精神谱系或谱系中修行的奥巴塔拉的Lukumí牧师。我作为一名精神实践者写作,他的宇宙学理解主要来自实践,其次来自文学。我使用非洲密教研究(AES,稍后将对此进行更多介绍)将非洲主义思想和非洲散居者的精神/宇宙认识论结合在一起,为学者们的声音添砖加瓦,让我们作为黑人,获得了超越非洲主义总体主张的东西。抽象主义的绝对本体论虚无主义的基础标志着精神和宇宙学学术认知的重大差距,陷入了学科的衰落。本篇文章关注的正是这一差距。在提出这一论点和承诺时,我希望提出一个多方面的观点。虽然我不想过分简化非洲主义项目,在本文的有限范围内,我通过关注该项目的整体化和虚无主义本体论立场(在弗兰克·维尔德森三世和卡尔文·沃伦的作品中有例证)来保持具体性,因为这个立场最终是如何屈服于形而上学的位置的——欧洲大陆哲学,甚至在承认这个西方形而上学宇宙所依赖的反黑人性的同时。在这个例子中,我问我们这些不以欧洲为中心的人是如何生活的
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引用次数: 0
Kemet and the Philosophy of Afrofuturism 凯米特与非洲主义哲学
IF 0.4 Q4 ETHNIC STUDIES Pub Date : 2023-04-03 DOI: 10.1080/00064246.2023.2177946
Kimani S. K. Nehusi
The term Afrofuturism was first used by Mark Dery in 1994 to refer to an unfolding phenomenon among Afrikan people across the world, but especially in Afrikan American society where it was centered. The concept existed before it was named, for a tradition of Afrikan speculative writing, a significant part of Afrofuturism, had been extant for at least a century-and-a-half in both the continent and its Diaspora. Further, as is mentioned below in the example of Sun Ra, other aspects of the movement were vigorously alive long before 1994. Dery was part of a conversation among creators and critics of an emerging phenomenon which, among other developments, uncovered and (re)incorporated this tradition into a movement that did not possess a name until then. Speaking its name was an important step in calling Afrofuturism into full existence. The next significant step in its development was the founding of the listserv Afrofuturism.net, Figure 1: MAat, Ma’at. Female. Divinity of Universal Truth, Order, Justice, Righteousness, Reciprocity, Balance and Harmony.
“非洲主义”一词最早由Mark Dery于1994年使用,指的是世界各地非洲人中正在发生的一种现象,尤其是在其中心的非洲裔美国人社会中。这个概念在命名之前就已经存在了,因为非洲推测性写作的传统是非洲旅游主义的重要组成部分,在非洲大陆及其侨民中已经存在了至少一个半世纪。此外,正如下面在Sun Ra的例子中所提到的,早在1994年之前,这场运动的其他方面就活跃起来了。德里是一种新兴现象的创造者和批评者之间对话的一部分,在其他发展中,这一现象揭示并(重新)将这一传统融入了一场直到那时才有名字的运动。说出它的名字是使非洲旅游主义充分存在的重要一步。其发展的下一个重要步骤是创建了listserv Afrofuturism.net,图1:MAat,Ma'at。女的普遍真理、秩序、正义、正义、互惠、平衡与和谐的神性。
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引用次数: 0
Envisioning Africana Futures in 2045 展望2045年的非洲未来
IF 0.4 Q4 ETHNIC STUDIES Pub Date : 2023-04-03 DOI: 10.1080/00064246.2023.2177980
L. Brooks, Ahmed Best, Jade Fabello
Much of the field of futures studies and foresight carries the heavy imprint of a Eurocentric perspective. This elite field of work attempts to map out how our future society will look like for major corporations, government agencies, non-profit industries, and for the rest of us—to create a form of science fiction capital that privileges whiteness, a form of white foresight. The mapping of the future still confronts the weighted language of colonial expansion, exclusion, conquest, and erasure for imagining the dilemmas of racial identity and intersecting identities as we race to the future. This insipid domination of whiteness of the future has such a pervasive reach into our souls that if you are a straight white male, you have seen yourself reflected in almost every hero of every big super hero and science fiction film or TV series ever made. But imagine, you have never or rarely seen someone who looks like you as the hero in a big fantasy epic. Imagine never seeing yourself in most visions of the future. In the current moment, we can only count a limited range of media exposure to Black visionaries that are pervasive throughout Africana history or to understand what an Afrocentric vision of the future conveys. Our goal with this essay is to de-center the Eurocentric domination over futures studies and allow for multiple cultural approaches to shape this field to create a framework for a politics of futures healing and hope to sustain liberatory futures for all. We aim via these case studies to multiply exponentially our knowledge of the undiscovered stories of our past, present, and anticipated visions of Black futures. Jason Lewis et al. inquire about our relationship to Artificial Intelligence and virtual reality from Indigenous perspectives. We expand upon their initial question by asking: how do we as Africana and Indigenous people
许多期货研究和前瞻领域都带有以欧洲为中心的观点。这一精英工作领域试图为大公司、政府机构、非营利行业以及我们其他人描绘我们未来的社会,创造一种赋予白人特权的科幻资本,一种白人远见。对未来的描绘仍然面临着殖民扩张、排斥、征服和抹杀的加权语言,这些语言是为了在我们奔向未来的过程中想象种族身份和交叉身份的困境。这种对未来白人的平淡统治已经渗透到我们的灵魂中,如果你是一个白人直男,你会在几乎每一个超级英雄和科幻电影或电视剧中看到自己的影子。但想象一下,你从来没有或很少看到像你这样的人在一部大型奇幻史诗中扮演英雄。想象一下,在大多数的未来愿景中,你从未见过自己。目前,我们只能指望媒体对黑人梦想家的有限曝光,这些梦想家在非洲历史上无处不在,或者理解以非洲为中心的未来愿景传达了什么。我们这篇文章的目标是将欧洲中心主义对未来研究的统治从中心转移,并允许多种文化方法来塑造这一领域,为未来治愈的政治创造一个框架,并希望为所有人维持解放的未来。我们的目标是通过这些案例研究,成倍地增加我们对黑人未来的过去、现在和预期愿景中未被发现的故事的了解。Jason Lewis等人从土著人的角度探讨我们与人工智能和虚拟现实的关系。我们对他们最初的问题进行了扩展,提出了以下问题:我们作为非洲人和土著人民如何
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引用次数: 0
On Demon Time 恶魔时间
IF 0.4 Q4 ETHNIC STUDIES Pub Date : 2023-04-03 DOI: 10.1080/00064246.2023.2177947
P. Butler
I think the idea of the end of the world is over stigmatized. Meaning, the end of the world does not have to be the end of the earth—in a planetary sense. However, the malleable and seemingly perpetual nature of planet earth suggests/implies/infers the world is something different. The concept and practice of Worldbuilding places natural environment(s) (in this case earth or whatever it might be called in this new world) and places it in conversation with the mentality, sociality, geopolitical desires, agricultural imagination, and technological advancements of a collection of people. This suggests that a world is a materializing figment of an imagined landscape embodied by enough people who not only bring said world into material reality, but maintain its illusory existence as well. One might consider this as a combined will of sorts. So, the end of the world should be something less than anxiety inducing. Because in this sense it is not the end of earth and life itself, but the end of one particular mode of existence/way of life over others. The end of the world in this case would be the end of an anti-Black world, leading into as many Black worlds that could possibly ever exist/be. This essay will attempt to take a few disparate concepts (spacetime, demons, and the US popular culture concept of demon time) and weave together elements within each in an effort to postulate a necessary cocktail for the end of the world. Here, a cocktail is a potent combination of factors/ingredients converging on a particular coordinate, or set of coordinates, in spacetime. This cocktail relies on the concept of demon time to add both a local and complex ingredient; illegible to previously recognizable attempts at bringing a conclusion to white supremacist and anti-Black world(s). Here, demon time is meant to provide an initial language and framework intended to normalize Black embodiment and way(s) of life. It also acknowledges the ways Black bodies and modes of embodiment/being exist in diametric opposition to normative western conceptions of embodiment/being. I draw from quantum physics, neurobiology, and spacetime to conceptualize demon time as a portal leading to upending anti-Black world (s), while simultaneously building Black world(s)—as a multidimensional intervention/interruption and irruption of anti-Black time. An end of the world and not necessarily the earth suggests a difference in naming, referencing/indexing, epistemology, and sociality. One could go so far as to infer that the end of the world might suggest the end of present sociopolitical super powers or systems of power altogether. Even more so, it could mean the end of all known points of reference. Calling into question all points of reference might leave too many possibilities unspecified. So, for the purpose of our discussion I want to focus on the perceptual and existential foci of the world—humanity. I will do so through a Black Posthumanist lens. This kind of conceptualizing is akin to
我认为世界末日的想法被过度污名化了。也就是说,从行星的角度来说,世界的终结不一定是地球的终结。然而,地球的延展性和看似永恒的特性表明/暗示/推断世界是不同的。世界建筑的概念和实践将自然环境(在这个例子中是地球或这个新世界中任何可能被称为地球的东西)与一群人的心态、社会性、地缘政治欲望、农业想象力和技术进步联系起来。这表明,世界是一个想象景观的物化虚构,由足够多的人具体化,这些人不仅将所述世界带入物质现实,而且还维持其虚幻的存在。人们可能会认为这是一种综合意志。所以,世界末日不应该那么容易让人焦虑。因为从这个意义上说,它不是地球和生命本身的终结,而是一种特定的生存方式/生活方式对其他方式的终结。在这种情况下,世界末日将是一个反黑人世界的终结,导致许多可能存在/存在的黑人世界。本文将尝试采用一些不同的概念(时空,恶魔和美国流行文化中的恶魔时间概念),并将每个概念中的元素编织在一起,努力为世界末日假设一个必要的鸡尾酒。在这里,鸡尾酒是在时空中汇聚在一个特定坐标或一组坐标上的各种因素/成分的有力组合。这款鸡尾酒依赖于恶魔时间的概念,添加了当地和复杂的成分;对白人至上主义者和反黑人世界做出结论的先前可识别的尝试难以辨认。在这里,恶魔时间意在提供一种初始的语言和框架,旨在使黑人的化身和生活方式正常化。它也承认黑人身体和化身/存在模式的存在方式与西方规范的化身/存在概念截然相反。我从量子物理学、神经生物学和时空中汲取灵感,将恶魔时间概念化为一个通向颠覆反黑人世界的入口,同时建立黑人世界——作为反黑人时间的多维干预/中断和中断。世界末日不一定是地球末日,这表明在命名、参考/索引、认识论和社会性方面存在差异。人们甚至可以推断,世界末日可能意味着当前的社会政治超级大国或权力体系的终结。更严重的是,这可能意味着所有已知参考点的终结。对所有参考点提出质疑可能会留下太多未确定的可能性。因此,为了我们讨论的目的,我想把重点放在世界的感知和存在焦点——人性。我将通过一个黑色后人类主义的镜头来做这件事。这种概念化类似于Rasheedah Phillips的实践框架
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引用次数: 0
How to Go Mad Without Losing Your Mind: Madness and Black Radical Creativity 如何疯狂而不失去理智:疯狂和黑人激进的创造力
IF 0.4 Q4 ETHNIC STUDIES Pub Date : 2023-04-03 DOI: 10.1080/00064246.2023.2178209
Hugo ka Canham
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引用次数: 0
#MakeNigeriaGreatAgain #让尼日利亚再次伟大
IF 0.4 Q4 ETHNIC STUDIES Pub Date : 2023-01-02 DOI: 10.1080/00064246.2022.2145594
James Yékú
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引用次数: 0
Love and Space in Contemporary African Diasporic Women’s Writing: Making Love, Making Worlds 当代非洲散居女性写作中的爱与空间:创造爱,创造世界
IF 0.4 Q4 ETHNIC STUDIES Pub Date : 2023-01-02 DOI: 10.1080/00064246.2022.2145595
Spandita Das
Love has recently attracted a good deal of attention from scholars in different fields of social sciences. Successfully bringing love into dialogue with spatial studies in Love and Space in Contemporary African Diasporic Women’s Writing: Making Love, Making Space, Jennifer Leetsch relates Black love to space with a focus on diaspora, migration, identity, memory, affect, and intimacy studies. This book explores how the female characters in contemporary African diasporic women writers’ works “opened up possible and still unexplored new pathways... [for] imagining be/longing-together, being-withanother” (262) by adopting what Leetsch calls the “strategies of ‘we-forming’ and ‘wesustaining’” (265). African diasporic women’s literature, as the book thus highlights, indicates “new possibilities of living in an ever-more mobile, globalised twentyfirst-century world” (1). The four chapters, excluding the introduction and the conclusion, analyze five contemporary women writers of the African diaspora, highlighting the potential of their works to imagine an alternative way of world-making through envisioning a radical affective and relational possibility. The argument in each chapter is shaped in a tripartite structure that gives the author enough scope to analyze individual works in detail: the first part focuses on the space with which the Black female protagonists develop affective attachment, and which also becomes central to imagining a transformative love; the second part elaborates on the textual strategies, which by directing attention at themselves, foreground the affective and relational possibilities eventually unfolding in the narrative; the third one—and this is the most gripping, powerful, and complex part of each chapter— develops the romantic potential of the texts by linking affect and longing with the spatial dimension related earlier. Focusing on four different spaces, these chapters collectively “bear witness to the different geographical and affective border crossings” (204). While primarily engaging with postcolonial theories, Black love, and affect studies, based on the context of the attachment it deals with, Leetsch additionally draws upon a different set of theories specific to its purpose in each chapter. Only the second chapter depicts a conventional, heteronormative love story with a happy ending: Chimamanda Ngozi Adichie’s Americanah. Leetsch brings out the connection between longing and belonging by underlining how the protagonists’ “transnational travels were supplemented by other emotional travels” (57): the emotional bond between the protagonists maturates over time and space as they migrate to the West and subsequently return home to Nigeria. However, Leetsch
爱情最近引起了社会科学不同领域学者的广泛关注。詹妮弗·利奇(Jennifer Leetsch)在《当代非洲散居女性写作:做爱,创造空间》(love and Space in Contemporary African Diaspoic Women’s Writing:Making love,Making Space)中成功地将爱与空间研究对话,她将黑人的爱与空间联系起来,重点关注散居、移民、身份、记忆、情感和亲密关系研究。这本书探讨了当代非洲散居女性作家作品中的女性角色如何通过采用李所说的“我们形成”和“我们持续”的策略(265),“开辟了可能但尚未探索的新途径……[为]想象在一起/渴望与他人在一起”(262)。正如本书所强调的那样,非洲散居妇女文学表明了“生活在一个更加流动、全球化的21世纪世界中的新可能性”(1)。除引言和结论外,这四章分析了五位散居非洲的当代女作家,强调了她们的作品通过设想一种激进的情感和关系可能性来想象另一种世界创造方式的潜力。每一章的论点都是由三部分组成的,这给了作者足够的空间来详细分析个别作品:第一部分关注黑人女性主人公发展情感依恋的空间,这也成为想象变革性爱情的核心;第二部分阐述了文本策略,通过将注意力指向自身,展望情感和关系的可能性最终在叙事中展开;第三部分——这是每一章中最扣人心弦、最有力、最复杂的部分——通过将情感和渴望与先前相关的空间维度联系起来,开发了文本的浪漫潜力。这些章节聚焦于四个不同的空间,共同“见证了不同的地理和情感边界”(204)。在主要从事后殖民理论、黑人之爱和情感研究的同时,基于其所处理的依恋的背景,Leetsch在每一章中还借鉴了一套针对其目的的不同理论。只有第二章描绘了一个传统的、非规范的、结局幸福的爱情故事:奇玛曼达·恩戈齐·阿迪奇的《美国人》。Leetsch通过强调主人公的“跨国旅行是如何被其他情感旅行所补充的”(57),揭示了渴望和归属之间的联系:主人公之间的情感纽带随着时间和空间的推移而成熟,因为他们迁移到西方,随后返回尼日利亚。然而,Leetsch
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引用次数: 0
Black Ecology in COVID Times 新冠肺炎时代的黑色生态
IF 0.4 Q4 ETHNIC STUDIES Pub Date : 2023-01-02 DOI: 10.1080/00064246.2022.2145554
Bénédicte Boisseron
“I am an anachronism, a sport, like the bee that was never meant to fly. Science said so. I am not supposed to exist. I carry death in my body like a condemnation,” writes African American poet Audre Lorde in her journal. Those are the words of a breast cancer survivor’s brush with death following a double mastectomy, but her words also voice the moribund condition of Black Diasporic subjects attuned to the miracle of their existence as descendants of slaves. “Science said so” hints not only at Lorde’s diagnosis as a cancer survivor but also at her condition as a subject from the Black diaspora. “For to survive in the mouth of this dragon we call America, we have had to learn this first and most vital lesson—that we were never meant to survive,” she writes. Since Blacks were never meant to survive, they are often destined to be treated as always already dead. To that effect, the “Tuskegee Study of Untreated Syphilis in the Negro Male,” conducted by the US Public Health Service and spanning 40 years (1932–1972), recruited six hundred Black male human subjects who had been told they were being treated for “bad blood,” vaguely referring to syphilis and some other ailments, when the true nature of the project was to observe the natural progression of untreated syphilis on the human body. Scientists had singled out those who were not supposed to exist, to take notes on their anachronistic death. Today, one talks of “bad blood” between the Black community and medical science. The COVID-19 vaccine hesitancy among African Americans attests indeed to a community that would rather hold on to their “bad blood” than trust science again, at the risk of their own lives. But even though the Tuskegee experiment is one example commonly used in the COVID-19 era to bring awareness to racial bias in science, medical mistrust within the Black Diasporic community far exceeds the contours of the American South.
非裔美国诗人Audre Lorde在她的日记中写道:“我是一个时代错误,一项运动,就像一只从未想过要飞的蜜蜂。科学是这么说的。我不应该存在。我把死亡像谴责一样带在身上。”。这是一位癌症乳腺癌幸存者在双乳切除术后与死亡擦肩而过的话,但她的话也表达了黑人双孢子虫受试者的垂死状况,他们对自己作为奴隶后裔存在的奇迹感到欣慰。“科学是这么说的”不仅暗示了Lorde被诊断为癌症幸存者,还暗示了她作为散居海外的黑人受试者的病情。她写道:“为了在这条我们称之为美国的龙的口中生存,我们必须吸取第一个也是最重要的教训——我们永远不应该生存。”。由于黑人从未想过要活下来,他们往往注定要被视为早已死亡。为此,美国公共卫生服务局历时40年(1932年至1972年)进行的“塔斯基吉黑人男性未经治疗的梅毒研究”招募了600名黑人男性受试者,他们被告知正在接受“坏血”治疗,含糊地指梅毒和其他一些疾病,当时该项目的真正性质是观察未经治疗的梅毒在人体上的自然进展。科学家们挑选了那些本不应该存在的人,记录他们不合时宜的死亡。今天,有人谈到黑人社区和医学之间的“恶意”。非裔美国人对新冠肺炎疫苗的犹豫确实证明了一个社区,他们宁愿冒着生命危险,坚守自己的“坏血液”,也不愿再次信任科学。但是,尽管塔斯基吉实验是新冠肺炎时代人们普遍使用的一个例子,以提高人们对科学中种族偏见的认识,但黑人双孢子虫社区内部的医学不信任远远超过了美国南部的轮廓。
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