gamEdze and gamedZe school of the undercommons
reading and writing have become important to us
and so we like to rearrange the structures where we read and write
how many ways to write. ? >) *
we ask our words to share spaces and see what kind of songs they feel like playing when they listen to one another
gamEdze and gamedZe, 2017, the hidden agenda, @ UJ Creative Conference
The Beat Tapes, 2015, the Black imagin(ed)nation, ft one stab (words), Clem Carr (keys),
<< isms and schisms and chasms and cleavages and fractures in the Black imagined nation
populisms, recalled struggle-isms, empty marxisms and non-racialism: ideologyless African national congress-ism.
Malema-ism and Mngxitamisms; nationalisations and state-led capitalisms; monopolising the pseudo-democratic space for black radicalism: EFF-until-something-better-comes-along-ism
rhodes is falling: isms and schisms
exceptionalism and Afro-phobism: Black self-hate finding violent outlets in who is proximate - yet somehow so distanced
distances and differences, a nation constructed upon
*everyday gendered violences somehow unexceptionalist*
isms and schisms and siblings and killings
!how can an African be a foreigner in Africa?
querying the premises of discourses of ‘xenophobism':
language missing the mark
!how can an African be a foreigner in Africa?
our relation to the carved-up continent is characterised by neo-imperialism and here we are killing over crumbs when the suburbs contain the true benefactors and spoils of colonialism. [locating Afrophobia in white supremacism]
Au Lorde, save us from white liberalism and its thinly-veiled anti-Black racism!
anti-Black sentiment liberally dished out by the repressive and ideological state apparatuses refracted through the sold out floor-crossing ex-pan-Africanist evil[step][mothercity]mayor...
isms and schisms and the Black imagination:
imagine the Black nation.
Bikoism in conversation with Black feminism.
beyond Mbekism and neoliberal imperialism toward a new pan-Africanism. LGBTQIA+ism: forward to intersectionalism. rescuscitate Lembede-ism. revisit No Sizwe-ism and at all times nurture a lively imagination because from the imagination of the Black nation the new Black nation will emerge as a nation in realisation >>
Fred Moten: “… it’s kind of like that thing where you walk into class, you’re the teacher and you get there a couple minutes early and there are people milling around and there’s a conversation already going on, and some of them might be talking about stuff you might be talking about in class and some of them might be talking about something completely different – and at the same time, I’ve been thinking about something, either what we’ve been talking about in class or something completely different. My position, at that moment, what I am supposed to do is to call the class to order, which presupposes that there’s no study happening before I got there, that there was no study happening, no planning happening. I’m calling it to order, and then something can happen – then knowledge can be produced. That’s the presumption.
It’s very hard. What’s totally interesting for me is to just not call the class to order. And there’s a way in which you can think about this literally as a simple gesture at the level of a certain performative, dramatic mode. You’re basically saying , let’s just see what happens if I don’t make that gesture of calling the class to order – just that little moment in which my tone of voice becomes slightly more authoritative so that everyone will know that class has begun. What if I just say, ‘well, we’re here. Here we are now.’ instead of announcing that class began. It seems like a simple gesture and not very important. But I think it’s really important. And I also think it’s important to acknowledge how hard it is to not do that. In other words, how hard it would be, on a consistent basis, not to issue the call to order – but also recognise how important it would be, how interesting it might be, what new kinds of things might emerge out of the capacity to refuse to issue the call to order. In recognising all kinds of other shit that could happen, see what happens when you refuse at that moment to become an instrument of governance, seeing how a certain kind of discomfort will occur. I’ve had students who will issue the call, as if there’s a power vacuum and somebody has to step in…
But there was something going on before that. And that initiatory moment is double-edged. You are starting something new, but you are also trying , in a radical, brutal kind of way to put an end to something – and the horrible part is it’s a moment of colonisation: you’re putting something to an end and you’re trying at the very same moment to declare that it was never there. “Not only am I going to stop you from doing this shit, but I’m going to convince you that you were never doing it."
(Moten and Harney, 2013:125-128.)