"… My point is that the only authentic identity for the African is the tribe. I am Nigerian because a white man created Nigeria and gave me that identity. I am black because the white man constructed black to be as different as possible from his white. But I was Igbo before the white man came."
"Wilderson’s conception of the political ontology of race, outlined at the outset of this essay, helps us recognize the durable conflation of racial blackness as ‘categorical eligibility for enslavement,’ whether or not the institution of slavery has technically, legally, receded into the past (Sexton, 2010b, p. 37). As Wilderson’s concept explains, then, the racialized status of enslavement acts as if it were a metaphysical condition, despite constant contestation. A sampling of research across a variety of disciplines and contexts underscores the fact that this connection is by now a well-established verity, affirming that blackness is first and foremost a category of negation and fungibility, despite variations across time and place (compare Baucom, 2005; Davis, 2003; Eltis, 2000; Wacquant, 2002; Washington, 2008). In a famous passage, Fanon put it thus: “Ontology- once it is finally admitted as leaving existence by the wayside- does not permit us to understand the being of the black man …The black man has no ontological resistance in the eyes of the white man” (1952, p. 110). Fanon is sketching the paradigm of the anti-black world, which is grounded in the antirelation of blackness: that is, irrespective of formal political empowerment in the post-Civil Rights and post-independence period - leaving existence by the wayside- blackness signifies “the impossible subjectivity of a sentient being who can have no recognition in the eyes of the Other” (Wilderson, 2008, p. 103). Spillers enjoins this paradigm, writing that the socio-political order of the New World instantiates a political ontology in which the black body as a ‘captive body’ is branded as such from one generation to the next, “even though the captive flesh/body has been ‘liberated,’ and no one need pretend that even the quotation marks do not matter” (Spillers, 2003, p. 208)."
Akosua Adoma Owusu, Ghanaian director and writer of the acclaimed short film Kwaku Ananse (which Ciné Kenya featured here), is thrilled to have her first narrative short nominated by the Africa Movie Academy Awards. The short film is a re-telling of the classic West African fable with a semi-autobiographical twist, featuring her uncle, Ghana’s legendary palm wine musician, Koo Nimo as Kwaku Ananse.
Owusu received this award after gaining international attention with her short films, Drexciya and Me Broni Ba, as well as from her work within the art world at the famed Studio Museum in Harlem. Read more.
I learned yesterday that when you see a bee on the ground that isn’t moving, it’s not necessarily dead, it’s probably just dead tired from carrying lots of pollen and needs re-energising. So if you mix a tiny bit of water with some sugar and let it drink it will give it the boost it needs to continue on its way. Bizarrely, this exact thing happened today! I found a knackered bee, mixed up some sugar water, gave it a drink and watched it guzzle and guzzle then suddenly come back to life. It was amazing! Thank you patrick, it was an excellent tip that i’ll never forget and will continue to pass on to others!
"We have to take a hard look at the things we choose to put in front of our faces. If there was a couple engaged in sexual activity on a couch in front of you, would you pull up a seat and watch? No, that would be perverse, voyeuristic. So why is it different when people recorded it first and then you watch? What if a good-looking guy or girl, barely dressed, came up to you on the beach and said, “Why don’t you sit on your towel right here and stare at me for awhile?” Would you do it? No, that would be creepy. Why is acceptable, then, when the same images are blown up the size of a three-story building?"
— Kevin DeYoung (via swallowedupbylife)
"Allow me to die before you bury me"
1- 47 million people (including 1 in 4 children) live in poverty in the richest country in the world and it’s not because they don’t “work hard” (if you’ve ever worked a low-wage job you know how physically demanding and degrading they are), it’s because the ruling…