#orientalist movement

[life-imitates-art-far-more]

Jean-François Portaels (1818-1895) "Juive de Tanger" ("Jewish woman from Tangier") (1874) Oil on panel Orientalism Currently in a private collection

[neechees]

I had a bad feeling about Blue Eye Samurai just for its title alone but then later learning it's creators are z*onists confirmed it for me. But also literally what is with White people and their weird orientalism & obsession with light eyed or mixed Asian people...

[moodr1ng]

just learned about the people posting '19th century paintings' by a supposed "emile corsi", which is actually just ai art misleadingly and purposefully being represented as actual historical pieces, and i do think this is an issue for art history and culture that people are doing this (and that more people are being tricked into reposting these pieces under the belief theyre legitimate historical ones, furthering the lie).

however after looking it up a bit im finding that the only issue people have with this is that misrepresentation of art history. and id like us to also consider that many of these pieces are in the 19th-century orientalist style, in which white european artists fictionalized, fetishized and otherized swana people. and the use of ai art to create new pieces of a historical racist style (which still today colors the way swana people and our history are perceived in the west) should be as big a concern as the issue of fooling people into thinking an artist who didnt exist actually did. probably more!

(preemptive disclaimer that im not "anti-ai" and dont care about having that argument. post is about a racist thing. does not need derailing.)

[theunabashedepicurean]

Spanish Women on Balcony, Georges Jules Victor Clairin, c. 1919. #georgesjulesvictorclairin #spanishwomenonthebalcony #art #artwork #artist #20thcentury #20thcenturyart #frenchart #frenchartist #painting #painter #frenchpainter #illustrator #frenchorientalists #orientalist #orientalistart #movement #artmovement #arthistory #artcollection #artdetail #details #flowers #balcony #ironwork #drapes #costume #dress #beauxarts #sarahbernhardt (at Somewhere) https://www.instagram.com/p/CpVm5Yzomr3/?igshid=NGJjMDIxMWI=

[hergan416]

"While this passage may seem racist or orientalist to modern readers, Wilde here follows Huysmans in using 'the radically foreign (non-Western) as the occasion for showing that the discriminating observer can desire and regulate his body differently from the vulgar, inartistic, bourgeois.'"

Please, tell me why using non-Western music in this sense isn't racist or orientalist.

[katiajewelbox]

Oriental Dancer

This is a character I drew just for fun, inspired by the beautiful costumes and accessories worn in belly dance and oriental dance. Please note that "oriental" is not meant as a slur here, this is the proper name used in the UK for dances from Egypt, Turkey, and the Arabian Peninsula as well as modern dance styles combining elements of these traditional dances. I have learned these dances and they are a wonderful way to express yourself and train your body. This character was also inspired by the Eastern influenced art seen in early 20th century storybook illustrations, such as the 1001 Nights illustrated by Kay Nielsen and Edmund Dulac.

Media: pen and ink, alcohol based markers, soft pastels

[ahaura]

i saw someone point out the frequency with which liberals back social justice movements... how, for instance, when ferguson happened under obama it was not popular and there were many, many liberals who found the blm movement, in a sense, "in violation of [liberal] sensibilities" (when liberalism as a rule does not challenge the status quo, only maintains it and sees any call for revolution or real change as disruptive or 'bad for optics' and therefore not acceptable) but then when trump became president and he opposed blm a lot more liberals decided that the blm movement had merit because they viewed it from a team-sports perspective rather than a worldview based on morals and an understanding of the systems in place in the U.S. - that it was more comfortable for them to operate from a "trump bad" basis rather than "the american justice system and the police are inherently white supremacist, which are inherently, automatically, and always violent"

+ that, if trump was president while israel is carrying out its genocide, liberals would have NO problem denouncing israel and demanding for a ceasefire because they're comfortable operating from the 2-party system basis, NOT from a framework based on material conditions or factors or any acknowledgement or analysis of imperialism, colonialism, or capitalism. but because biden is a democrat, and democrats are supposed to be "the decent party" "the lesser evil" "more respectable" when, in functionality - in real practice, they don't want to disrupt the status quo. (internally, maintaining systems of white supremacy and capitalism; externally, furthering U.S. imperialism by maintaining hegemony and continuing the practice of exploitation and extraction of labor+capital+resources from the global south)

which is why we're here, a month into a genocide, and liberals are so cowardly and gutless that, in the face of our democrat president allowing and funding the genocide of palestinians in order for the U.S. to maintain its military base in the middle east, liberals IMMEDIATELY jump to "well, you HAVE to vote for him still, because trump will be worse!" and go "well im powerless there's nothing i can do", immediately folding like a wet paper bag in the face of the american empire rearing its ugly head in the most blatant, naked way in years, instead of thinking "this is unacceptable, i should pressure my elected officials and do everything i can - be it combating propaganda, contacting my congresspeople or senators, protesting, or engaging in direct action - to ensure this stops as quickly as possible".

there are liberals STILL IN MY NOTIFICATIONS who go "well you'll be electing a fascist if you vote for trump" not realizing that YOU CAN'T SIMPLY VOTE FASCISM AWAY. (which is not to say you should vote for republicans; that's not what i'm saying. none of us have said it.) we're pretty much already there. it's 2003 all over again, with the patriot act and all. the american war machine is pumping out racist, orientalist, pro-colonial, pro-genocide propaganda on behalf of the ethno-state america and its allies have backed since the so-called state's inception. people are being doxxed, fired, harassed, and attacked for visibly supporting palestine/opposing israel. islamophobic hate crimes are on the rise; a 6 year old boy was murdered not one month ago, an arab doctor in texas was stabbed to death. antisemitism is on the rise as well, thanks to the conflation of antisemitism with anti-zionism (which nazis have and will attempt to co-op in order to 'justify' + then act on their antisemitism, racism, and genocidal worldviews). our government is silencing people, brutalizing protestors, and arming and funding an ethno-state committing genocide - everything that would have been called fascist if it was under trump. but because it's a *democrat* liberals place "vote blue no matter who" and "optics" over the extremely basic moral stance that "genocide is wrong and people have the right to self-determination, autonomy, and life". arabs and muslims are already so dehumanized in the west that liberals (whether they consider themselves liberals or not) consider it an inconvenience to talk about the ongoing genocide that is happening with the blessing of OUR government. in this they expose their selfishness, the shallowness of their morals, their chauvinism, and their racism/orientalism/islamophobia/et cetera.

for example, if you see israeli troops waving a gay pride flag and the israeli state touting its support of gay people while said iof soldiers are murdering men, women, and children en masse every single day and you somehow????? think that because gay people are the ones doing the killing or a state claims to support gay people is doing the killing is ok then 1) you have fallen for pinkwashing propaganda and 2) that you find the murder of palestinians, or any people, permissible by a colonial force that uses causes liberals may genuinely care about in order to disguise, whitewash, or "lessen" the severity of the injustices it does unto usually black and brown people outside of the U.S., then you are just as bloodthirsty and depraved as anyone you would personally assign those descriptors of.

once again, it goes back to resorting to a team-sport understanding of the world rather than approaching it from a material one.

[tamamita]

This is an extremely important quote. It is well established that Ben Gurion intended on colonizing Palestine with the help of the Jewish Agency and its organs. But it's especially important to highlight the fact that the Arabs he faced were friendly. Although orientalist in his wording "big children", it refutes the myth of ‘Aravim Hetikifu Ottanu’ – ‘the Arabs assaulted us’ narrative, which often described Arabs as provocateurs, barbarians or assailers.

Furthermore, the conflict was not a matter of antisemitism or prejudice against the Jewish people in general, but rather, tension grew between the Jewish and Arab community as a result of Zionist colonizers purchasing land (with the help of the British), replacing Arab labour with Jewish ones (often Yemenite Jews) and expelling them from their villages. The Sursuq purchase was done for that specific purpose. Given the increase in settlements and eviction of Arabs from their villages, resentment towards the Zionist settlers grew, which would lay the basis of the Arab national resistance movement.

[asexualannoyance]

“[...] Like other movements within political Islam, the movement [Hamas] reflected a complex local reaction to the harsh realities of occupation, and a response to the disorientated paths offered by secular and socialist Palestinian forces in the past. Those with a more engaged analysis of this situation were well prepared for the Hamas triumph in the 2006 elections, unlike the Israeli, American, and European governments. It is ironic that it was the pundits and orientalists, not to mention Israeli politicians and chiefs of intelligence, who were taken by surprise by the election results more than anyone else. What particularly dumbfounded the great experts on Islam in Israel was the democratic nature of the victory. In their collective reading, fanatical Muslims were meant to be neither democratic nor popular. These same experts displayed a similar misunderstanding of the past. Ever since the rise of political Islam in Iran and in the Arab world, the community of experts in Israel had behaved as if the impossible was unfolding in front of their eyes. [...]

In 2009, Avner Cohen, who served in the Gaza Strip around the time Hamas began to gain power in the late 1980s, and was responsible for religious affairs in the occupied territories, told the Wall Street Journal, “the Hamas, to my great regret, is Israel’s creation.” Cohen explains how Israel helped the charity al-Mujama al-Islamiya (the “Islamic Society”), founded by Sheikh Ahmed Yassin in 1979, to become a powerful political movement, out of which the Hamas movement emerged in 1987. Sheikh Yassin, a crippled, semi-blind Islamic cleric, founded Hamas and was its spiritual leader until his assassination in 2004. He was originally approached by Israel with an offer of help and the promise of a license to expand. The Israelis hoped that, through his charity and educational work, this charismatic leader would counterbalance the power of the secular Fatah in the Gaza Strip and beyond. [...]

In 1993, Hamas became the main opposition to the Oslo Accord. While there was still support for Oslo, it saw a drop in its popularity; however, as Israel began to renege on almost all the pledges it had made during the negotiations, support for Hamas once again received a boost. Particularly important was Israel’s settlement policy and its excessive use of force against the civilian population in the territories. [...]

It also captured the hearts and minds of many Muslims (who make up the majority in the occupied territories) due [to] the failure of secular modernity to find solutions to the daily hardships of life under occupation. [...]

The new Israeli methods of oppression introduced during the Second Intifada—particularly the building of the wall, the roadblocks, and the targeted assassinations—further diminished the support for the Palestinian Authority and increased the popularity and prestige of Hamas. It would be fair to conclude, then, that successive Israeli governments did all they could to leave the Palestinians with no option but to trust, and vote for, the one group prepared to resist an occupation described by the renowned American author Michael Chabon as “the most grievous injustice I have seen in my life.” [...]

The obvious failure of the Palestinian groups and individuals who had come to prominence on the promise of negotiations with Israel clearly made it seem as if there were very few alternatives. In this situation the apparent success of the Islamic militant groups in driving the Israelis out of the Gaza Strip offered some hope. However, there is more to it than this. Hamas is now deeply embedded in Palestinian society thanks to its genuine attempts to alleviate the suffering of ordinary people by providing schooling, medicine, and welfare. No less important, Hamas’s position on the 1948 refugees’ right of return, unlike the PA’s stance, was clear and unambiguous. Hamas openly endorsed this right, while the PA sent out ambiguous messages, including a speech by Abu Mazen in which he rescinded his own right to return to his hometown of Safad. [...]”

—Ten Myths About Israel by Ilan Pappé, Chapter 9: “The Gaza Mythologies”, the section titled “Hamas Is a Terrorist Organization”

[txttletale]

Hey this is kind of weird but like ages ago you mentioned vaporwave as a genre being reactionary and I made a mental note to ask you to expand on that and then I just entirely forgot

a lot of the driving emotional impulses of vaporwave are a nostalgia for the consumerism of the 80s and 90s. malls and pop culture and advertising jingles. obviously this is all done with varying degrees or irony or sincerity, sometimes it is very critical, but broadly it is a nostalgia-based movement that longs for an imagined carefree end of history which of course never happened. even when it is critical of this nostalgia, it (much like cyberpunk) tends to express that criticism through a visual language laden down with orientalist tropes and that period's racist usamerican anxiety about the success of the japanese economy. obvsies nothing is inherently anything and vaporwave doesn't have to be any of this -- but i would say it's the dominant trend in everything that got comparatively popular (and you can see it much more clearly in its many explicitly fascist subgenres)

[probablyasocialecologist]

Palestinian liberation is a feminist issue. While this truism should need no elaboration, it has, as with so much that relates to Palestine, necessitated discussions, clarifications, analysis and documentation, again and again. Palestine rights activists have long been familiar with the all too common phenomenon known as PEP: Progressive Except for Palestine. Less known, but no less common in feminist circles is FEP, the Feminist Except for Palestine phenomenon. Books such as Evelyn Shakir’s 1997 Bint Arab recount incidents of FEP going back to the ’60s, with many Arab feminists being shunned by their American friends over their support for Palestinian liberation. FEP had one of its early expressions on a global stage at the 1985 United Nations World Conference on Women in Nairobi, Kenya, when Betty Friedan, an icon of second‑wave western feminism, with its slogan ‘the personal is political’, tried to censor the late Egyptian feminist Nawal el‑Saadawi as she was about to walk up to the stage to deliver her address. ‘Please do not bring up Palestine in your speech,’ Friedan told el‑Saadawi. ‘This is a women’s conference, not a political conference.’ Sadly, little has changed in global north feminism’s rejection of the very humanity of the Palestinian people, as evidenced in their continued exclusion from national and global discussions of women’s issues. White feminism has continued to align itself with orientalist imperialist militarism; Ms Magazine cheered the Bush Administration’s US war on Afghanistan in 2001, calling it a ‘coalition of hope’, and suggesting that invasion and occupation could, indeed would, liberate Afghan women. The white feminists in the Feminist Majority Foundation, which bought Ms Magazine in December 2001, never consulted with Afghan feminist organisations such as the Revolutionary Association of the Women of Afghanistan, who denounced both religious fundamentalism and western intervention in Afghanistan, and who opposed the US attacks on their country. More recently, hegemonic feminism’s desire to exempt Israel from criticism led to the fragmentation of the Women’s March, the coalition of women’s and feminist groups that came together to denounce the election of Donald Trump to the presidency of the US. The co‑chair of the 2017 Women’s March was Brooklyn‑born Palestinian American Linda Sarsour, a grassroots organiser who had long championed Palestinian rights. When journalist Emily Shire asked in the New York Times ‘Does Feminism Have Room for Zionists?’, Sarsour responded with a resounding ‘No’. Many felt threatened by her outspokenness and visibility. Another Palestinian feminist, Mariam Barghouti, also asserted in a 2017 article that ‘No, You Can’t Be a Feminist and a Zionist’, and explained that: ‘When I hear anyone championing Zionism while also identifying as a feminist, my mind turns to images of night raids, to the torture of children and to the bulldozing of homes.’ In the wake of Israel’s latest war on Gaza, white feminists are denouncing the unsubstantiated accusations of sexual violence against Israeli women, without addressing the Israeli state’s amply documented gendered violence against Palestinian women, children, and men. ‘Feminism cannot be selective. Its framework comes from true and absolute liberation not just of women, but of all peoples,’ Barghouti continues, building on bell hooks’ analysis of feminism as a complete liberatory movement. ‘A feminist who is not also anti‑colonial, anti‑racist and in opposition to the various forms of injustice is selectively and oppressively serving the interests of a single segment of the global community.’ Simply, ‘feminism’ that aligns with regimes that engage in racial and ethnic oppression is gendered supremacy; no ideology that hinges on supremacy and discrimination is reconcilable with feminism.

[fatehbaz]

Didn't wanna clog up your post, and these sources are more about relationships of time with space/place, but here's some stuff that I've encountered:

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“Temporal sovereignty”. Contemporary US/Australian claims over time-keeping. Reclaiming agency by operating on Indigenous/alternative time schedules. The importance of the “time revolution” in the Victorian era to Euro-American understandings of geology and deep past, precipitating nineteenth-century conquest of time. Mid-twentieth century understanding of “deep time” and its co-option by the Australian state. "Deep time dreaming".

Laura Rademaker. “60,000 Years is not forever: ‘time revolutions’ and Indigenous pasts.” Postcolonial Studies. September 2021.

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How "time is a form of enclosure". Checkpoints, "baroque processes to apply for permits to travel", fences, incapacity to change residences, and other "debilitating infrastructures" work to "turn able bodies into a range of disabled bodies" by "stretching time". This is a "slow death" and a simultaneous "slowing down of life" because "it takes so long to get anywhere" and "movement is suffocated". Thus "time itself is held hostage". This "suspended state" of anxiety and endless wait-times "wreaks multigenerational psychological and physical havoc". "Checkpoints ensure one is never sure of reaching work on time. Fear of not getting to work then adds to the labor of getting to work [...]. Bodies in line at checkpoints [...] [experience] the fractalizing of the emotive, cognitive, physiological capacities" through a "constant state of uncertainty". "The cordoning of time through space contributes to an overall 'lack of jurisdiction over the functions of one's own senses' [...] endemic to the operation of colonial rule". This "extraction of time" produces a "depleted" and tired person "beholden to the logistics" of administrative apparatuses, community suffers and "communing is thrawted".

Jabir K. Puar. "Spatial debilities: Slow Life and Carceral Capitalism [...]." South Atlantic Quarterly 120. April 2021.

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The "apocalyptic temporality" that presumes extinction. Indigenous Polynesian/Pacific perceptions and ways of being "destabilize the colonial present" and also "transfigure the past" by "contesting linear and teleological Western time". Indigenous "ontologies of cyclical temporality or inhabitation of heterogenous time". How United States and Europe colonized Oceania for weapons testing and conquest of tropical Edens while rendering local Indigenous people "ungrievable" and "without future". "Pacific time is a layering of oral and somatic memory". Instead of accepting an apocalyptic future or doomsday or nightmare, assert the possibility of a livable future, in spite of "Western temporal closures".

Rebecca Oh. “Making Time: Pacific Futures in Kiribati’s Migration with Dignity, Kathy Jetnil-Kijiner’s Iep Jaltok, and Keri Hume’s Stonefish.” MFS Modern Fiction Studies. Winter 2020.

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Colonial "space-time homogenization". The experience of "homogenous, empty time". Orientalist "time lag" and the naturalization of a supposed East-West hemispheric divide. Late Victorian imperial conceptions of temporality. The British establishment of the Greenwich meridian and International Date Line. The influence of British imperial seafaring and cartography on the establishment of time and on European/US feelings towards the Pacific Ocean. How the origin of English science fiction literature, space travel aspirations, and time travel narratives coincided with the Yellow Peril and xenophobia targeting East Asia.

Timothy J. Yamamura. "Fictions of Science, American Orientalism, and the Alien/Asian of Percival Lowell". Dis-Orienting Planets: Racial Representation of Asia in Science Fiction. 2017.

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Imprisonment as time-control. Here “the question of the past the present and the future indeed time itself looms” especially around the prisoner. “The law renders punishment in units of time”, taking away a the right to a future. There are alternative worlds, many of them, which have been practiced and brought into being, which colonization tried to obscure. There is “a whole anthropology of people without future embedded in the assumptions that justify mass imprisonment as poverty management”. "The prison’s logic exterminates time as we know it”. In prison, bodies have been alienated from time and history ... the punishment seems endless ... to “achieve a measure of agency and possibility it is necessary to redeem time”, to refuse the doom, fated to a life of abandonment.

Avery Gordon. “Some Thoughts on Haunting and Futurity.” borderlands. 2011.

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Bursting the Limits of Time: The Reconstruction of Geohistory in the Age of Revolution (Martin J.S. Rudwick, 2010) explores how the advent of European sciences like geology, preceding the "time revolution" when Europeans experienced revelations about the scale of "deep time", happened alongside and after the Haitian Revolution and other abolitionist movements. French, German, and British naturalists translated the explosion of "new" scientific knowledge from the colonies, so that the metropolitan European audience became a market for historical and scientific "narratives" about how "nature" and time functioned.

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Prartik Chakrabarti's writing on time, temporality, and "the deep past" as British imperial concepts built in conversation with colonial encounters with South Asia. (British Empire reaching such heights in the middle of the nineteenth century at the same time that the newly professionalized sciences of geology were providing revelations about the previously unknown vast scale of "deep time". New colonial anthropology/ethnology also presumed to connect this "primitive" past with "primitive" people.)

See Chakrabarti's "Gondwana and the Politics of Deep Past". Past & Present. 2019.

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We must witness and consider "multiple space-times" to understand how "unfree labour" of plantations was "foundational" to contemporary work, movement, subjugation, health, etc. We must "trace the geneaology of contemporary sovereign institutions of terror, discipline and segregation" [workplaces, imperial/colonial nations, factories, mines, etc.] back in time to plantations. How "the [plantation] estate hierarchy survives in post-plantation" times and places, with the plantation "being a major blueprint of socialization into [contemporary] work". The plantation was "a laboratory for [...] migration regulation in subsequent epochs" that practiced methods of racializing and criminalizing.

Irene Peano, Marta Macedo, and Colette Le Petitcorps. "Introduction: Viewing Plantations at the Intersection of Political Ecologies and Multiple Space-Times". Global Plantations in the Modern World: Sovereignties, Ecologies, Afterlives. 2023.

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“Slow life” and the relationship between “settler colonialism, carceral capitalism, and the modulation of ... registers of time,” including “historical time, the stealing of time through the expansion of labor time, ... and the cordoning off of space through time”. For example, as in occupied zones or at border checkpoints, “the cordoning off of space through time” includes physical architecture like fences and customs, obstacles that impede movement and rhythm, so that “nothing ever happens on time” and there is “a stretching of time”. All the wasted time spent in line, showing papers, waiting for confirmation, etc. “is not a by-product of surveillance, it is the point of surveillance”. Such that “uncertainty becomes a primary affective orientation ... flesh as felt” with a racializing effect“. "This is a biopolitics conditioned through pure capacitation and its metrics”:

Jasbir Puar. In: “Mass Debilitation and Algorithmic Governance” by Ezekiel Dixon-Roman and Jasbir Puar. e-flux Journal Issue #123. December 2021.

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"Starfish time". Indigenous Australian/Aboriginal perceptions of time and "attending to more-than-human agencies of time". Acknowledging the timescales of entire ecosystems, as part of multispecies relationships, a "transcorporeal collaboration". Cyclical time vs linear time. Contrasting timescales experienced by insects that only live a few days and creatures that live for decades. "Starfish may seem to be still" but they slowly move; "larval time" and "the time it takes for eggs to develop and hatch"'. The "immensity of the alterity is literally incomprehensible"; "we can't know what these beings know" but we "should seek respect and be aware of how our lives are entangled".

Bawaka Country including, S. Wright, S.  Suchet-Pearson, K. Lloyd, L. Burarrwanga, R. Ganambarr, M. Ganambarr-Stubbs, B. Ganambarr, D. Maymuru. “Gathering of the Clouds: Attending to Indigenous understandings of time and climate through songspirals.” Geoforum. January 2020.

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The use of calendars, dates, clocks, and industrial/corporate temporality as fundamental to the rise of plantations and financialization in United States/Europe, with a case study of the modern Colombian/Latin American state. Observance of certain dates and strict adherence to specific calendars support "mythologized deeds and heroic retellings" of colonization and industrialization. “The evolution and internalization of disciplined concepts of time” were intimately tied to the rise of wage labor in industrializing England and later during the global ascendancy of work and industrialized plantation monoculture, but the persistence of alternative time should “serve as a reminder that futures and the demarcation of epochs are never as simple as a neatly organized calendar”.

Timothy Lorek. “Keeping Time with Colombian Plantation Calendars.” Edge Effects. April 2020.

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Indigenous people of Alaska and the US control over time management. For the past 50 years, Yupiak people have been subject to US government’s “investment in a certain way of being in time” which “standardized the clock” and disrupted human relationships with salmon. This US management model “anonymized care” and made “a way of attending to the life and death of others that strips life of the social and ecological bonds that imbue it” with resilience and meaning, which “ignores not only the temporality of Yupiaq peoples relations with fish, but also the human relations that human-fish relations make possible”. This disregards “the continuity of salmon lives but also the duration of Yupiat lifeworlds ... life is doubly negated” ... “futures depend on an orientation to salmon in the present”.

William Voinot-Baron. “Inescapable Temporalities: Chinook Salmon and the Non-Sovereignty of Co-Management in Southwest Alaska.” July 2019.

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"Idling" and "being idle" as a form of reclaiming agency and life. Case studies of fugitive Blackness in Caribbean plantation societies. “Disruptive waiting”. “The maroon’s relationship to time challenges [both] the totalizing time of the modern state, but also the [...] narratives to negotiate struggle in the [...] present" in "antagonistic relationship with colonial power". Defying the “European narrative of modernity”. Refusing to be productive.

Amanda Lagji. “Marooned time: disruptive waiting and idleness in Carpentier and Coetzee.” Safundi: The Journal of South African and American Studies. March 2018.

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Indigenous futures. "It is important to remember that some futures never went anywhere" and "yet they survive. These are futures suppressed and cancelled by colonial power." These are "parallel futures". "Colonial power must control the past so as to deny the emergence of" an alternative future; "colonial power creates a future in advance so that no others will take its place". Poor, racialized, Black, Indigenous people manifest alternative futures.

Pedro Neves Marques. "Parallel Futures: One or Many Dystopias?" e-flux. April 2019.

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The "legacy of slavery and the labor of the unfree shape and are part of the environment we inhabit". The "idea of the plantation is migratory" and it lives on "as the persistent blueprint of our contemporary spatial troubles", so we must seek out "secretive histories" that no longer "rehearse lifelessness".

Katherine McKittrick. “Plantation Futures.” Small Axe. 2013.

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“The temporal dispossession” of Congolese people. There is an “impossibility” of “predictable time” because temporal dispossession “disrupts the possibility of building a future”. Livelihoods/income is driven by market and price fluctuations in United States and Europe tech industries, so “there is an inescapable day-to-day sense of uncertainty”. As Mbembe says, “in Africa, the spread of terror ... blows apart temporal frames”.

James H. Smith. ‘Tantalus in the Digital Age: Coltan ore, temporal dispossession, and “movement” in the Eastern Democratic Republic of the Congo.’ American Ethnologist Volume 38 Issue 1. February 2011.

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“Slow death”. Chronic illness not just as a byproduct of colonialism/dispossession, but also as part of its aim, a weapon that debilitates people, who become exhausted. Dooming poor and racialized people to lives “without future” through debility, “a condition of being worn out”. Relationship of illness, lack of healthcare, and debt as functionally incapacitating, a form of death sentence. A “zone of temporality” unfolding unlike abrupt/sudden traumatic events and becoming an inescapable condition.

Jasbir K. Puar. The Right to Maim: Debility, Capacity, Disability. 2017.

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The extension of poverty, landlessness, homeless, and imprisonment. "To be unable to transcend the horror of such a world order is what hell means", and "without a glimpse of an elsewhere or otherwise, we are living in hell". The utopian is not only or merely a “fantasy of” and for “the future collectivity” but can be claimed and built and lived here, now. There is "no guarantee" of “coming millenniums or historically inevitable socialisms”, no guarantee that “the time is right” one day if we wait just long enough. Instead: "can a past that the present has not yet caught up with be summoned to haunt the present as an alternative?" The "utopian margins", an alternate world crossing time and place, an "imaginative space and temporality to trace the remains of what "was almost or not quite, of the future yet to come", living as if it were the present. Colonialism tried to crush the many headed hydra of the revolutionary Atlantic, those who challenged the making of the modern world system.

Avery F. Gordon. As interviewed by Brenna Bhandar and  Rafeef Ziadah. “Revolutionary Feminisms: Avery F. Gordon.” As transcribed and published online in the Blog section of Verso Books. 2 September 2020. And: Avery Gordon. “Some thoughts on the Utopian.” 2016.

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The US/European "city is the site of regulatory regimes" that try to impose a definitive narrative about history, progress, and possible futures. But it cannot achieve "a wholly Apollonian, seamlessly regulated realm" because the land "continues to be haunted by the neglected, the disposed of, the repressed". The "commodification" of landscapes "circulates an imaginary geography" mediated through advertisements, labels, soap operas, television, etc. which celebrate "sanctioned narratives and institutionalized rhetoric". A "wild zone" of informal spaces, debris. "Ruins are places where the things, people, and "other memories can be articulated". There is "a spectral residue" that "haunts dominant ways of seeing and being". "Alternative stories might be assembled", so that we can respect the people banished to abandonment, the periphery, and reclaim agency.

Tim Edensor. “The ghosts of industrial ruins: ordering and disordering memory in excessive space.” Environment and Planning D: Society and Space volume 23. 2005.

Also, how "master narratives of history as progress decompose" when faced with "a continuously remembered past" when "the ghosts of this past rear up in the ruin" to expose "the debris of unprecedented material destruction" of colonialism/empire-building. These "hauntings rupture linear temporality" and recall those people beaten down as "the trash of history". It is "essential to see the things and the people [...] banished to the periphery [...]."

Tim Edensor. "Haunting in the ruins: matter and immateriality". Space and Culture Issue 11. 2002.

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"Many kinds of time" of bacteria, fungi, algae, humans, and "Western colonialism meet on the gravestones". Some creatures, like lichen, are very long-lived and "these temporal feats alert us that modernity is not the only kind of time, and that our metronomic synchrony is not the only time that matters". The "long duree evolutionary rapprochements to the quick boom and bust of investment capital" where "minor forms of space and time merge with great ones". Extinction is "a breakdown of coordinations with reverberating effects". Ghosts remind us that we live in an impossible present, a time of rupture. "Deep histories tumble in unruly graves that are bulldozed into gardens of Progress". "Endings come with the death of a leaf, the death of a city, the death of a friendship".

Elaine  Gan, Anna Tsing, Heather Swanson, and Nils Burbandt. “Introduction: Haunted Landscapes of the Anthropocene.” Arts of Living on a Damaged Planet: Ghosts and Monsters of the Anthropocene. 2017.

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Everywhen: Australia and the Language of Deep History. (Edited by Ann McGrath, Laura Rademaker, and Jakelin Troy. 2023.)

Chapters include: "Bugarrigarra Nyurdany, Because of the Dreaming: A Discussion of Time and Place in Yawuru Cosmology" (Sarah Yu et al.); "Songs and the Deep Present" (Linda Barwick); "Yirriyengburnama-langwa mamawura-langwa: Talking about Time in Anindilyakwa (James Bednall); "Across 'Koori Time' and Space (John Maynard)

[chthonic-cassandra]

Hello friend, I was thinking about the Mina-as-a-reincarnated-love-of-Dracula's plot element from the 90's movie and once more wondering where the hell it came from. Do you have any idea if the germ of that element was present in some other vampire/dracula-related media?

Hello my friend! This is an excellent question that others have sought to answer over the years. This is my best recollection right now without consulting all my sources; if others (@atundratoadstool, @forthegothicheroine, anyone else?) remember something I'm forgetting here, feel free to jump in.

The Coppola film was not, properly speaking, the first Dracula adaptation to include a reincarnated wife plotline; that dubious honor goes to the 1974 Dan Curtis adaptation starring Jack Palance, though there the reincarnated wife is Lucy rather than Mina, and also takes much less of the attention and runtime than it does in the Coppola. Blacula, made around the same time as the Curtis film, also has a reincarnation plotline, though there it's of course not involving the characters of Stoker's novel directly.

Dan Curtis was previously the creator of the long-running vampire soap opera Dark Shadows, which I have not myself seen but which I understand has a prominent 'vampire finds the reincarnation of his love' story, and really popularized it as a trope.

Most people trace the origins of the trope to a different undead narrative - the 1932 The Mummy, directed by Karl Freund (cinematographer on Tod Browning's Dracula) and starring Boris Karloff. The Mummy, which I finally watched for the first time a few years ago, is a strikingly compelling though unambiguously orientalist film, and there's a lot in it from which I think subsequent Dracula adaptations have pulled.

The relationship between the undead Imhotep and Helen, who recovers memories of their tragic past life together, is in many ways persuasive. Like the occult opportunist Kay in Son of Dracula to whom I think Helen is rather akin, Helen seems stifled in the modern world (in her case the impression is exacerbated by the hints we get of racism she experiences as a half-Egyptian woman), and it's a rather direct line from her characterization to Lucy Seward in the Badham Dracula, Mina in the Coppola, and ultimately Vanessa Ives. Helen and Imhotep's love cannot succeed because he has the unfortunate impression that he has to kill her and resurrect her as a mummy so they can be together, but the sense the movie conveys of her connecting with her whole self when she recovers her earlier memories, and especially of her devotion to Isis, is quite moving.

Stepping back from the specificity of Dracula as a story, I actually think the reincarnation plotline makes a lot of sense as something that comes into play when you're dealing with immortality and undeath. One of the things that I think makes the way that the Dracula adaptations use it so weird and awkward, aside from the pure arbitrariness, is that they're divorcing the trope from the spiritualist connotations it clearly has in The Mummy, leaving it flat and metaphysically inexplicable. The Mummy is a text with clear origins in the spiritualist movements of its time, with their attendant orientalism - questions about reincarnation are all over those.

I played once myself with trying to recuperate the reincarnated wife trope in a Dracula fic, though I didn't touch the spiritualism stuff. I've been thinking about it, though, because I'm trying to work on Penny Dreadful fic and it's all over that canon (and also because I've been reading some Dion Fortune). I'll keep thinking about it.

[juniperusashei]

The Crying of the Wind: Ireland by Ithell Colquhoun - 3/5

EDIT: I have scanned and uploaded a copy here: https://archive.org/details/crying-of-the-wind

I had to go on a bit of a quest to find this book; it isn’t available online anywhere to my knowledge (not even my dubious usual sites!) and physical copies go for upwards of a hundred dollars, but luckily I was able to get a card from my university’s library that allowed me to get another card to check it out from a different university’s library. So a whole lot of hype for a travelogue.

I’ve been on a bit of an Ithell Colquhoun kick lately, to the point that I can actually spell her name without verifying. She is most famous for her visual art, which straddles the line between surrealism and abstraction, and much of her literary work such as her novella The Goose of Hermogenes is rooted in the occult tradition to the point that the rest of the surrealist movement apparently found her annoying and kicked her out. I was curious what take such a mythic individual would have on a relatively mundane genre as the travelogue, and I did find The Crying of the Wind an interesting if a bit jarring read. It is jarring in that most of the book is a typical travelogue, recounting conversations with locals and visits to typical tourist sites such as Glendalough, interspersed with asides about the occult or the fairy realm. Fair, because Ireland as a nation has always embodied contradictions, most notably that between their Pagan past and the Catholic Church (syncretisms not unlike what Gloria Anzaldúa talks about in Mexico)! For example, Colquhoun goes into a detailed dive into the theories behind the fairyland before concluding they are “beings inhabiting a supersensual plane which interpenetrates the universe normally perceptible to human senses.” It feels tongue in cheek, but knowing her, it’s not.

Did I enjoy this occult tour of Ireland? I didn’t find it stunning the way my favorite travel writers such as Joan Didion and Vita Sackville-West can be, but it was certainly an interesting angle. Though well-intentioned, Colquhoun’s colonial British upbringing does show itself, which is perhaps expected for a book published in the 1950s, but there was a surprising amount of portraying the Irish as “noble savages” — in an odd way, this book felt quite orientalist at times. Nevertheless, I think I would enjoy travelling with Ithell, just because the attention she gives the local flora on every page reminds me of how much I geek out about plants whenever I travel.

[hummussexual]

Excerpt:

Pinkwashing’s relationship with homonationalism and Orientalism

The pinkwashing carried out by Israeli authorities is based on an Orientalist view that Palestinians remain “backwards” in their stance on homosexuality because apparently, we refuse to emulate the progressiveness of the west. 

To be “gay friendly,” as gender studies academic Jasbir Puar explains, is to be modern, cosmopolitan, developed, first-world, Global North, and, most significantly, democratic – something that Palestinians supposedly do not have the capability of ever achieving.

This erases the agency of Palestinians, especially the progressive forces inside Palestine – including the achievements of queer Palestinian movements. The Orientalist tropes found in pinkwashing also completely disregards the history and legacies of colonialism and modern-day imperialism in the region. It is an example of euro-centric, western exceptionalism – and a pillar of anti-Arab racism.

Pinkwashing and homonationalism also go hand in hand. First coined by Puar in 2007, the concept of homonationalism argues that western LGBTQI+ movements are often bound up with upholding the racist sovereignty of the nation state. Puar argued that neoliberal and capitalist power structures line up with the queer liberation movement by using sexual diversity and LGBTQI+ rights to peddle or maintain nationalist stances – such as anti-immigration policies which are based on prejudices that the “other” are homophobic and that western society is egalitarian.

For Israel, homonationalism is deployed to justify its own exceptionalism and violent oppression of the “other” – in this case, Palestinians. 

Israel flaunts its liberal openness to homosexuality while contrasting it to the sexual oppression among Palestinian society and neighbouring Arab countries. It therefore serves as an excuse for Israel to rationalise its occupation of Palestinians, and to “liberate” oppressed Palestinian queers. The latter is seen through Israel’s myths about “saving” Palestinian queers by “regularly” approving their asylum seeker applications to escape their homophobic and oppressive families or communities in the West Bank or Gaza.

While it’s hard to verify how often these asylum seeker approvals occur, waxing lyrical about their supposed humanitarian work plays into the homonationalist narrative. Since when are immigration authorities – not just in Israel, but any immigration (or border) authority globally – benevolent, progressive entities full of empathy and care? Let alone towards Arabs?

As Queers Against Israeli Apartheid once pointed out, “there is no pink door in the apartheid wall.” This means that like every other Palestinian, LGBTQI+ Palestinians are also at the mercy of Israel’s violent, racist settler-colonial project. This is because queer Palestinians simply do not fit into Israel’s homonationalist quest to uphold the racist sovereignty of its nation state – one where a legally-enforced apartheid system puts only Jewish people at the top of the pyramid.

[commajade]

If you have legit grievances with the DPRK, what might they be?

i mean. they are a governing institution under life and death pressure in every decision they make. the lack of resources because of US/UN sanctions and the aftereffects of a recent genocidal war limit their choices a lot. they make lots of political decisions i don't agree with and have lots of domestic policies i do not agree with. they have prisons and enact violence on their people the way national governing institutions tend to do. they have an elite social class and officials with selfish political goals and corruption within the government like every other country in the world. they are simply a poor communist nation. i don't know enough about the specifics to bring up a list of grievances and i wouldn't even discuss them on this platform.

there's no point in a conversation that isn't starting from a point of acknowledging that all western knowledge about the dprk is orientalist anticommunist propaganda. we can't have a proper discussion when the vast majority of people can't even understand simple historical facts about korean history without experiencing socially conditioned moral outrage. i can't even say that the US tried to erase the korean civilization from the earth and almost succeeded without people claiming genocide is too strong of a word for that. how am i going to discuss the nuanced complicated and morally complex issue of present day dprk politics when i can't even state that the dprk isn't an evil tyranny with an insane dictator. it's not. it's a small poor communist nation. that's it.

the dprk is a small poor communist nation with few political allies and the most powerful political enemies in the world and i am not going to assist in spreading orientalist lies about it and that's literally the extent of my goals in talking about the dprk on this platform. it's a miracle that they still exist considering the strength of their enemies and they're the living legacy of the anticolonial korean revolutionary movement that has been violently suppressed in south korea. they're not ideologically pure by any means but the people of the dprk are my people who survived extermination and carry revolutionary korean history that i am a part of and i will defend them from racist lies when i can.