basically marxist.
Unceded Coast Salish Territory
(Musqueam,Tsleil-Waututh, Skxwú7mesh-ulh Úxwumixw, Stó:lo Nations
--see links for map of estimated territories)
Vancouver, Canada.


Clearly, the notion of ‘interpretation’ to which Marx refers is a variant of the idea of representation. For the idealism criticized here, the world is the object of a contemplation which seeks to perceive its coherence and its ‘meaning’ and thereby, willy-nilly, to impose an order on it. Marx very clearly discerned the interdependence between the fact of thinking an ‘order of the world’ (especially in the social and political register) and the fact of valorizing order in the world: both against ‘anarchy’ and also against ‘movement’ ('Je hais le mouvement qui déplace les lignes’, as Baudelaire was to write)… He also saw very clearly that, from this point of view, the ‘old materialisms’ or philosophies of nature, which substitute matter for mind as the organizing principle, contain a strong element of idealism and are, in the end, merely disguised idealisms (whatever their different political consequences). This enables us to understand why it is so easy for idealism to ‘comprehend’ materialism and therefore to refute it or integrate it (as we see in Hegel, who has no problem with materialisms, except perhaps with that of Spinoza, but Spinoza is a rather atypical materialist…). Lastly, he saw that the heart of modern, post-revolutionary idealism consists in referring the order of the world and of ‘representation’ back to the activity of a subject who creates or, as Kantian languages has it, ‘constitutes’ them.

We then come to the other side of idealism, where it is not a philosophy of representation (or, if one prefers, a mere philosophy of the primacy of ‘ideas’), but a philosophy of subjectivity (which is clearly expressed in the decisive importance assumed by the notion of consciousness). Marx thought that the subjective activity of which idealism speaks is, at bottom, the trace, the denegation (the simultaneous recognition and misrecognition) of a more real activity, an activity that is more ‘effective’, if we may venture the expression: an activity which would be at one and the same time the constitution of the external world and the formation (Bildung) or transformation of self. Witness the insistent way in which the vocabulary of the act, of action and activity (Tat, Tätigkeit, Handlung) recurs in the writings of Kant and, even more markedly, of Fichte (this is, in reality, where the ‘philosophy of action’ extolled by the Young Hegelians comes from). Witness also the way Hegel describes the mode of being of consciousness as an active experience and the function of the concept as a labour (the ‘labour of the negative’). All in all, then, it is not difficult to derive the following from Marx’s aphorisms: just as traditional materialism in reality conceals an idealist foundation (representation, contemplation), so modern idealism in reality conceals a materialist orientation in the function it attributes to the acting subject, at least if one accepts that there is a latent conflict between the idea of representation (interpretation, contemplation) and that of activity (labour, practice, transformation, change). And what he proposes is quite simply to explode the contradiction, to dissociate representation and subjectivity and allow the category of practical activity to emerge in its own right.

—Balibar, The Philosophy of Marx

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Yes, I am a Communist and I consider it one of the greatest honours, because we are struggling for the total liberation of the human race.
Angela Davis, An Autobiography (via foucault-the-haters)    

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In a class I taught, we discussed the issue of spiritual appropriation. The white students told me how beneficial Native spirituality was to them and that they had to take part in these New Age movements because they find no other substitute. So I asked, even if the New Age movement is as beneficial to you as you say, do you have any responsibility to Native communities when you take part in these practices? What struck me was that no one had even considered this question before. This practice of taking without asking, the assumption that the needs of the taker are paramount whereas the needs of the one being taken from are irrelevant, mirrors the rape culture of the dominant society.

Thus, it is particularly ironic that this colonial practice, structured by sexual violence, is often perpetuated by white feminists in their efforts to heal from the wounds of patriarchal violence. Sadly, they do not consider how such practices may hinder Native women from healing as well. Native counselors generally agree that a strong cultural identity is essential if Native people are to heal from abuse because a Native woman’s healing entails not only healing from any personal abuse she has suffered but also from the patterned history of abuse against her family, her nation, and her environment. When white women appropriate Indian spirituality for their own benefit, for whatever reason, they continue this pattern of abuse against Indian peoples’ cultures. This exploitation has a specific negative impact on Native peoples’ ability to heal from abuse. Shelley McIntyre, formerly of the Minneapolis Indian Women’s Resource Center, complains that Native women who are trying to heal from abuse have difficulty finding their rootedness in Native culture because all they can find is Lynn Andrews or other ‘plastic medicine wo/men’ who masquerade as Indians for profit. It is unfortunate that, as many white women attempt to heal themselves from the damage brought on by Christian patriarchy, they are unable to do so in a way that is not parasitic on Native women. They continue the practice of their colonial fathers who sought paradise in Native lands without regard for the peoples of these lands.

Andrea Smith (via reiminister)

actually queuing this because it’s too heavy a brick of truth for me to handle right now, but holy shit

this is so. spot. ON.

(via girljanitor)

read. this.

(via deuxencore)


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I have a great taste in fashion, I’m just too poor to prove it.
asapm0b (via asapm0b)    

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Corvids are the only animals intelligent enough to recognize ‘cool’ behaviour. Here we see a crow working to impress its peers, and largely succeeding. Good for you, crow.

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The creation of Vancouver saw native geographies and property relations obliterated by a cadastral grid that provided the template for colonial land speculation and urbanization. The mainland north of the forty-ninth parallel became a Crown colony in 1858, and British law began to be enforced. The establishment of a land policy, although rather tentative in practice, was a priority. By the 1860s, a regiment of Royal Engineers began laying out and subdividing lands in the area. Given that the land was seen as unowned, it was a short step to vesting ownership in the Crown. Land was thus divided into alienable sections, to be distributed, through sale or preemption, to white settlers. Small, scattered reserves were set aside for native people in the area that became Vancouver. Once inaugurated, the land system itself became ‘the most powerful single agent of disciplinary power.’ It mapped out rights, and their denials, and sustained them with sovereign power. The creation of a Western property system, then, entailed dispossession; thus established, it itself operated as a disciplinary regime.
Nicholas Blomley, Unsettling the City: Urban Land and the Politics of Property (via littleopticalmachine)    

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When metaphor invades decolonization, it kills the very possibility of decolonization; it recenters whiteness, it resettles theory, it extends innocence to the settler, it entertains a settler future. Decolonize (a verb) and decolonization (a noun) cannot easily be grafted onto pre-existing discourses/frameworks, even if they are critical, even if they are anti-racist, even if they are justice frameworks. The easy absorption, adoption, and transposing of decolonization is yet another form of settler appropriation. When we write about decolonization, we are not offering it as a metaphor; it is not an approximation of other experiences of oppression. Decolonization is not a swappable term for other things we want to do to improve our societies and schools. Decolonization doesn’t have a synonym.

(via takhtee)

One of my absolute most favourite pieces written ever. So, so, so incredibly important for everyone to read this entire article!

(via apihtawikosisan)


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Colonization is a femicide machine that kills Indigenous women with impunity. It is designed to dispossess Indigenous people of who we are and what we imagine is possible. Its goal is to eliminate our power and our nationhood; and to deceive us into believing it can be reformed, if only we wait long enough and keep chanting reconciliation.
Against the Crisis - INM (via culturite)    

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#ItEndsHere: The Full Series

Over the past two weeks, we have been running a series of posts confronting the crisis of violence against Indigenous women and girls, to declare: #ItEndsHere. We are committed to eliminating all forms of violence within Indigenous communities, including violence based on gender and sexual identity and orientation. Please read and share these powerful words.

"First, I want to cite Susan Blight: ‘It is not about you being inclusive,  [decolonization] is about you being included under our laws, relations, and ways of being’.  The killing of Indigenous women is an extension of the genocidal practices of the colonial mother country and it is intended to eliminate the decolonization of Canada as a mother country.   It is not simply about “ending violence”, the violation is the colonial order, that rests on our lands, our homes, our lives and kills either overtly [killing young women, slaughters our lineages forever] or covertly, assimilation, reconciling without restoring our nations.  The people in  this country need to own up: this is not Europe, Africa or Asia, it is Turtle Island.  Political struggle is the struggle of one set of laws versus another.  In this country that means our laws must prevail, our sensibility must prevail.  We are all about “all my relations”, this is the centre point of our legal systems, everyone in this country, in order to be a ‘decolonized’ citizen must ascribe to this and protect the mothers of our nations and the future mothers of our nations, so that we may live within and transmit to everyone our laws and our relational teachings, that we may all live in peace.  Anything else contributes to genocide." — Lee Maracle


"Don’t Be Tricked" - Tara Willamson

"I Am Accountable to Loretta Saunders" - Sarah Hunt

"She Carries the World" - Eva Jewell

"Not Murdered and Not Missing" - Leanne Betasamosake Simpson

"A Line in the Sand" - Adam Barker

"From Outrage to Radical Love" - Siku Allooloo

"Eyes Wide Open" - Jaskiran Dhillon

"In the Spirit of Our Ancestors" - Tasha Beeds

"Refuse to Live Quietly!" - Jana-Rae Yerxa

"Against the Crisis" - Jarrett Martineau

"Carrying the Fire" - Daniel Heath Justice

"It Starts With Us" - Native Youth Sexual Health Network, Families of Sisters in Spirit, and No More Silence

Decolonize your mind. Read all of these.

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Jose Duran #TBT

Director/Cinematographer: Alexander Hankoff
Staring: Omahyra Mota, Patricia Mota, Jarina de Marco & Athena Mota
Fashion Stylist: Rene Garza
Editor: Nuno Xico @ Aperture Industries
Colorist: Mikey Rossiter @ The Mill
Makeup: Michael Chua
Song: “Spell on You” by Jarina deMarco

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Faig Ahmed / Carpets

Faig Ahmed (1982, Azerbaijan) is an Baku based, mixed media artist. He distorts and rearranges the traditional eastern carpet patterns; and creates contemporary art pieces; hand-made carpets, paintings, installations and sculptural forms.

Bakü’de yaşayan Faig Ahmed (1982, Azerbaijan) karışık medya sanatçısıdır. Geleneksel doğu halı desenlerini bozan ve yeniden düzenleyen sanatçı, bu desenleri kullanarak el yapımı halılar, resimler ve yerleştirmeler gibi çağdaş sanat eserleri yaratıyor.



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Tumble outta bed and I stumble to the kitchen
Pour myself a cup of ambition
And yawnin’, stretchin’, try to come to life

Jump in the shower and the blood starts pumpin’
Out on the streets, the traffic starts jumpin’
With folks like me on the job from 9 to 5

Workin’ 9 to 5, what a way to make a livin’
Barely gettin’ by, it’s all takin’ and no givin’
They just use your mind and they never give you credit
It’s enough to drive you crazy if you let it

9 to 5, for service and devotion
You would think that I would deserve a fair promotion
Want to move ahead but the boss won’t seem to let me
I swear sometimes that man is out to get me

They let your dream, just watch ‘em shatter
You’re just a step on the boss man’s ladder
But you got dreams he’ll never take away

In the same boat with a lot of your friends
Waitin’ for the day your ship ‘ll come in
And the tide’s gonna turn an’ it’s all gonna roll you away

Workin’ 9 to 5 what a way to make a livin’
Barely gettin’ by, it’s all takin’ and no givin’
They just use your mind and you never get the credit
It’s enough to drive you crazy if you let it

9 to 5, yeah, they got you where they want you
There’s a better life and you think about it, don’t you?
It’s a rich man’s game, no matter what they call it
And you spend your life putting money in his wallet

Workin’ 9 to 5, oh what a way to make a livin’
Barely gettin’ by, it’s all takin’ and no givin’
They just use you mind and they never give you credit
It’s enough to drive you crazy if you let it

9 to 5, yeah, they got you where they want you
There’s a better life and you think about it, don’t you?
It’s a rich man’s game, no matter what they call it
And you spend your life putting money in his wallet.

Dolly Parton (via endiablee)    

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