kagablog

February 9, 2016

vanwyksdorp

Filed under: Andrew White,corpses — ABRAXAS @ 12:59 pm

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MLUNGISI NGUBANE on The White Born Frees

Filed under: Mlungisi Ngubane,politics,race — ABRAXAS @ 11:47 am

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Let us understand one thing. Their grandparents and parents are blood suckers, so what gives us the idea that these young parasites will eat grass and not us blacks?

The grass is for goats and cows etc. I say there is no white who is a vegetarian, because she or he had taken that choice of being a vegetarian based on that s/he has enough of black meat and its black blood. She despises the fact the s/he is fat because of the black blood.

When you see a white buy a car or roaming at the malls, just know that it is because of black blood-sucking. You see them having a braai – it’s your blood. See a fat one – it’s your blood.

If you think i am unreasonable, then please think, and i am serious, think.

How is it that a white man came with no mine but he owns them now? How is it that Africa is the richest continent but has the highest rate of poverty? How is it that we live in shacks when we are citizens of Africa? Is it the case in England that the English are living in shacks? Are there shacks in Europe?

Why is it we as blacks don’t own a thing? But owe everything?

I shall add – let us think please.

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The malnutrition in Africa of our children is ironic and at once a reality. how can a rich continent be a poor continent? This is sad.

Tell me that i am failing to take responsibility and blaming whites for my misfortunes, but why are we blacks the only misfortuned race? Why it only blacks? Yes i know you will say we are lazy but i have travelled to many farms where i have only seen a white farmer giving instructions to blacks and not doing a thing, so is not doing a thing hardworking?

You will say it is education that we lack but how do we make it in education when i had no shoes no uniform – mostly no food? Am i given a fair chance? Why is god quiet about this? God is neutral in sufferings shall we pray to him? Is he white?

because i have prayed in sotho-tshawana xhosa zulu.

nothing.

Filed under: registered — ABRAXAS @ 11:09 am

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HERMAN CHARLES BOSMAN on aspects of SA literature

Filed under: literature — ABRAXAS @ 9:37 am

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February 8, 2016

SYLVIA WASHINGTON BA on The Experience of Negritude

Filed under: literature,music and exile symposium,poetry,race — ABRAXAS @ 11:28 pm

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Among the qualities, experiences, and attitudes constituting negritude, the most outstanding is the heritage of suffering. All literary expression of the black man has reference to this theme, as it is impossible to speak of him without recalling the historical fact that has marked him most deeply: servitude, either directly through slavery or indirectly through colonization. Conditioned, if not by the actual experience of slavery, at least by the knowledge of its existence as an integral part of his past, the black man feels himself doubly wronged by the complete gratuitousness of his condition. His feeling of innocence is frustrated by his position as victim since his past perpetuates itself in the present through other forms based on the same traditional principles. One of these forms is exile, an ordeal both physical and moral that produces the feeling of alienation. The drama of exile experienced by the young Senegalese student in the Paris of the thirties is one specific and fruitful instance of this form of suffering. This coincidence of man, moment, and circumstances constituted one of the sources of the awakening of the black man, an awakening that is in the process of converting the victim of destiny into the victim conscious of shaping his destiny.

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A lyrical source par excellence, the exile of the black poet transcends the case of the classical lyric poet. It is the alienation of a man from himself, the alienation of an entire segment of humanity from man’s essential human dignity. History has thus imposed upon the black man a destiny inextricably bound to his pigmentation. Whether African, West Indian or American, the black man experiences this feeling of alienation to a degree proportionate to his cultural, geographical or civil estrangement. What coud be richer in lyric possibilities than this alienation in a man feeling the need of re-establishing contact with a unified world, the need of the equilibrium of an existence no longer ambiguous? It is this “suffering and desire combined” that is at the source of Senghorian negritude. The actual experience of exile followed by the analysis of its causes constitutes the first step toward the recognition of this negritude, which is both cause and effect. It was the constant opposition between his own sensitivity and values and those of Europe that led Senghor to analyze, conceptualize, and formulate into a credo those qualities proper to his mode of being. In the words of Sartre, “his negritude evolved from the state of immediate existence to that of a reflective state.”

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The young Senghor’s arrival in Paris was a foreshadowing of the alienation he was destined to suffer. “It was in the cold, dreary October rain that I arrived one morning in Paris. And everything was gray, even the famous monuments. What a disappointment!” His adjustment was only partial. “In spite of all that I had read, the feeling of being in a foreign land was terrible, and got worse several weeks later when I took my seat in one of the amphitheatres of the Sorbonne.” The theme of exile pervades Senghor’s poetry, from this very first cultural shock throughout the more or less constant ordeal of the black man in a white world. He writes of exile in a variety of tones, from lamentation and personal grief to reproach; from disillusionment to anguish and espair.

February 7, 2016

jesus sepulveda – the garden of peculiarities – 30

Filed under: Jesus sepulveda — ABRAXAS @ 11:55 am

30

Any attempt at standardization whatsoever is a form of domination because it imposes a single mode of being over peculiarity. Every value-driven or ideological matrix is an example of this domination, given that the only possible integrity is connected to the multiple, simultaneous and peculiar flowering of nature. Standardization is a form of colonization that imposes a unifying pattern over the differences and peculiarities of everyone. Every model hides a system of planning that organizes the model itself. Every plan requires linear temporality in order to “progress” and foster the motion of development. Present-day science and modern dominant cosmology justify the colonization of the peculiarity of nature—people, forests, plants, animals, birds, soil, etc.—by way of the indexes of the so-called “standard of living.” Those who accustom themselves to the various standards of living become automatons. The automaton stands in opposition to nature, losing its humanity—maybe constructed by cannibalism in the primitive horde—and winds its memory like a videotape to be re-programmed by the standardizing machine. Later it survives by replaying the same tape. This is boredom. In the same way, the automaton erases its past, is blind to the present and loses its history, which would have been, in other circumstances, ancestral, as it is with other humans. The automaton values only what it remembers: its electronic passwords, its license plate number, the code numbers and barcodes assigned to it by the great machine-mother, etc. It lacks, therefore, history. This is its pride and its perfidy.

the dead man 2: return of the dead screening @the other cinema, san francisco

Filed under: 1994 - the dead man 2: return of the dead man — ABRAXAS @ 11:52 am

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book your tickets here: http://www.othercinema.com/

February 6, 2016

Filed under: caelan — ABRAXAS @ 3:38 pm

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3 feb 2016

Filed under: caelan — ABRAXAS @ 12:18 pm

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February 4, 2016

a glitch

Filed under: kaganof — ABRAXAS @ 12:09 pm

the landowner’s interests are not the same as those of the landless, this is self-evident.

between the landowner and the landless there is a chasm.

across this chasm no poem has a chance of

scanning. hobo interests are dis

interests are the spiritual

reclaiming of the no

thing is in focus

anymore.

February 3, 2016

AZANIAN DAUGHTER on the shifting legacy of Mandela

Filed under: Azanian Daughter,politics,race — ABRAXAS @ 8:45 pm

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I welcome the shift from the hagiography of Mandela to a critical evaluation of his legacy. The younger I was very much mesmerised by Mandela, looking back now I can say that I have placed Mandela on a pedestal.

Black people feel that Mandela has failed them and they can rightfully state he did. When I go home to the dirty ghetto, I wonder how the policy of reconciliation has benefited the poor black people AND this question is amplified when black students were protesting against injustices, racism and inequality on Stellenbosch University that the racist core of white students revealed itself.

Even though reconciliation and forgiveness was prioritised when Mandela was in office in 1994, race relations have not improved but deteriorated. When I go home and witness the perpetuation of black bodies being humiliated, I don’t blame people when they state Mandela shielded whiteness at the expense of the poor black. I am still trying to wrap my head around how Mandela went from this black radical that was unapologetic to the Mandela that allowed only the Talented Ten and benefactors of apartheid to be rewarded.

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nelson mandela with spice girls and prince charles

Land redistribution is a priority, not ‘willing-seller, willing-buyer’ because black people of Azania did not willingly give up their land to colonialists, imperial and capitalistic pigs.

Black people remain to be at the bottom of society and why? Because without our land we are nothing, it is our land that restores our dignity.

Black people are saying that the prioritisation of reconciliation didn’t benefit us because after 1994 only 8% of land has been bought and 80% of the land is owned by white people. For F#@$ sakes, my white liberal friend boasted about her uncle owning 7 farms.

Azania is occupied because of the reformation of apartheid and those who shield capitalist, imperial pigs.

February 1, 2016

A PHD IN ADVANCED SLAVERY

Filed under: 2015 - Open Stellenbosch,kagapoems — ABRAXAS @ 10:29 pm

DENY ALL OF WHAT HAPPENED AND MOST OF WHAT NEVER HAPPENED JUST IN CASE ANY OF IT WAS TRUE she
ordered him to do IT’S THE ONLY WAY YOU WILL SU
RVIVE THE INTENSE MENTAL INDOCTRINATION
PROCESS YOU’RE BEGGING THEM TO DO TO
YOU what do you mean? the erstwhile student
replied looking deep into her ink black eyes
THEY HAVE DEVISED A MENTAL COE
RCION SYSTEM CALLED “EDUCAT
ION” THAT TAKES PLACE IN A W
ORK CAMP CALLED A “UNIVE
RSITY” WHERE NONE OF
THE ROOMS HAVE WIN
DOWS AND ALL OF
THE PROFESSORS
ARE CALLED “JO
HAN”. AT THIS
PLACE YOU
WILL BEC
OME LO
BOTOM
IZED
INTO
ACCEPTING
THAT EVERYTHING
WORTHWHILE IS WHITE
AND IF YOU DON’T, WELL,
BACK TO BLACK. WHICH IN
THEIR TERMS MEANS NOTHING.
INSTEAD OF AVOIDING THIS PLACE
LIKE THE PLAGUE YOU’RE FIGHTING
TO GET LET IN. no but you don’t understand
my sister, the thing is i need a piece of paper called
a diploma in order to get myself a thing called a job. without
that job i’m unemployable and can’t put bread on the table.
FOR TENS OF THOUSAND OF YEARS PEOPLE LIVED
VERY NICELY THANK YOU WITHOUT UNIVERSITIES.
THESE INSTITUTIONS ARE ONLY A COUPLE OF H
UNDRED YEARS OLD, THEY ARE THE INTELLEC
TUAL CANONS OF IMPERIALISM AND YET YOU
WANT TO DECOLONIZE THE DAMN THINGS IN
STEAD OF TEARING THEM DOWN. AND ALL
BECAUSE YOU WANT A JOB. DON’T YOU
KNOW THAT BANKS AND MONEY ITSEL
F ARE ALL RECENT INVENTIONS. IF
YOU STOP SELF-FORGETTING A
ND GO BACK IN TIME A LITTLE
WHILE YOU WILL FIND THAT
HAVING A JOB WAS NOT
NECESSARY UNTIL A
FEW HUNDRED YE
ARS AGO. SLAVE
RY INVENTED
JOBS. JOBS
ARE AS O
LD AS
SLAVERY.
SLAVERY COMES
IN TWO PHASES. FIRST,
THE PHASE WITH CHAINS
AND THEN, ONCE THAT HAS
BECOME UNTENABLE, IN OTHER
WORDS, ONCE A MENTAL TIPPING
POINT HAS BEEN REACHED, THE SECOND
PHASE WHICH IS WITHOUT PHYSICAL CHAINS
BUT THE CHAINS ARE NONETHELESS RENDERED
SYMBOLICALLY IN THE FORM OF DEGREES.
WHEN YOU GET YOUR DEGREE YOU ARE
NOW THE PROUD OWNER OF A SHINY
SET OF CHAINS. WELL DONE
MCHANA, WELL DONE.

January 31, 2016

SIMONE CUPIDO reviews OPENING STELLENBOSCH: FROM ASSIMILATION TO OCCUPATION Part 1 – the white allies

Filed under: 2015 - Open Stellenbosch — ABRAXAS @ 7:26 pm

WARNING: This post will possibly reveal too much about the internal workings of the organisation Open Stellenbosch.

also, this post is not about Aryan Kaganof

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The release of Opening Stellenbosch: Assimilation to Occupation was not as gut wrenching as I expected it to be and accurately pursued a definition of the desperation experienced at Stellenbosch University for black students to find places of acceptance something I felt a documentary about our struggles last year should portray.

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It used Kylie Thomas as a point of reference some one I support exactly because she does not take on the battles of the black student but is fighting Stellenbosch for the oppression it additionally has practiced on her as an individual who can identify the wrong from the right. The film attempts to portray her otherwise. The gaze of the film , being a white man, is lodged in a space of confusion about his responsibilities as a white but not as a man. There is a problem with the role of womxn in Kaganof’s films I maintain my feelings on such, I am thankful that he did not position under the spotlight the oppressed womxn of the Open Stellenbosch movement but rather the black student of Stellenbosch University. I do however now probe a question with in myself about the role of white gaze, white critique, white publishing of the black story. Our story is not for the white man to tell.

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An ownership of narrative is an important venture for the black student to consider moving forward

I take criticism where it is due, Open Stellenbosch was a failed attempt to hack at the stagnant , white male afrikaans erection and self ejaculation that is Stellenbosch University

first published as a facebook post
re=posted here with kind permission of the author

OPENING STELLENBOSCH: FROM ASSIMILATION TO OCCUPATION

Filed under: 2015 - Open Stellenbosch — ABRAXAS @ 9:11 am

January 30, 2016

OPENING STELLENBOSCH: FROM ASSIMILATION TO OCCUPATION

Filed under: 2015 - Open Stellenbosch — ABRAXAS @ 12:08 am

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first published here: http://bookslive.co.za/blog/2016/01/29/watch-opening-stellenbosch-from-assimilation-to-occupation-and-join-the-transformation-debate/

January 29, 2016

AFRICAN NOISE FOUNDATION’S ALL TIME GREATEST FILMS

Filed under: african noise foundation,kaganof — ABRAXAS @ 8:01 pm

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January 28, 2016

LWANDILE PUPU on Michael Jackson’s white avatar.

Filed under: Lwandile Pupu,race — ABRAXAS @ 8:24 pm

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A caucasian male is to play Michael Jackson in an upcoming movie and the black world goes frantic! This is what Wacko Jacko wanted to become, aspired to be, like many self-hating black people, a white man. For Fanon had observed decades ago when he shamedly stated that there is only one destination for the black, and it is to be white. And this is true, for black people still display a psyche of coloniality. To escape this colonial psyche and our state of constant wretchedness — that is blackness, we aspire more to whiteness and/or drown ourselves with greatest illusions and endorse “Black is beautiful”, without confronting the embedded self-hate within ourselves.

To be like a white man, Jackson had cheek implants, bottox fillers, straigthened his nose to look more caucasian than a big “ugly” negroid nose.

Black people have been taught and are still taught to be anything other than themselves, in tv adverts, on billboards, at schools, the society and everywhere you go, the world screams “Don’t be Black”.

Michael Jackson had long wanted to be white, now that he is gone, he will be ultimately white, albeit fictiously. For he wil be played by a white male.

an over quota poem

Filed under: kagapoems — ABRAXAS @ 3:10 pm

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Filed under: literature — ABRAXAS @ 2:20 pm

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HERMAN CHARLES BOSMAN on South African literature

Filed under: literature — ABRAXAS @ 11:53 am

Where I feel that Edgar Allan Poe has more than ordinary significance for us writing in South Africa is in regard to the struggle he put up to get American literature on the map. He was fated to arrive on the scene at the beginning of the creation of an authentically American literature, just as we in this generation find ourselves at the same literary crossroads in respect of South African literature. Writing in English in this country, are we going to write English or are we going to write South African?

The time has gone by when a South African writer, rebelling against the hegemony of contemporary English letters, which would doom him to the inferior status of a “colonial” writer, starts abusing South Africa, in order to make it appear that he is not a “colonial” writer, after all. That kind of strategy is played out today. The literary sterility that overtook a number of South African writers of the ‘twenties who essayed that course is a sufficient warning for everybody.

Herman Charles Bosman
on Edgar Allan Poe
February 1948

January 27, 2016

WITS NOW

Filed under: 2015 - Decolonising WITS — ABRAXAS @ 2:28 pm

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speedy

Filed under: drugs,kaganof — ABRAXAS @ 10:10 am

this reminds me of the day i stopped doing speed. it was about 7am and i had been up all night and on my way home i popped into my dealer’s apartment. he lived one street up from my apartment in the Saenredamstraat, Amsterdam. i rang the front door bell and he let me in. when i got upstairs and into his apartment he was lying in bed about to take the most enormous line of speed i had ever seen. what are you doing? i asked. He smiled at me sweetly and said “I can’t sleep without a nice fat line.” And then he snorted a line of speed as thick as your wrist into his left nostril. He looked up aty me and asked “what can i get you?”. I shook my head and left his apartment and when I closed the door, softly, behind me, I swore to myself that I would never do speed again.

January 26, 2016

ADVICE TO POETS

Filed under: poetry — ABRAXAS @ 5:43 pm

If you have any poetry inside you, go into the world and live it.

The verses will write themselves.

Herman Charles Bosman
What Is Poetry?
1944

HERMAN CHARLES BOSMAN on what poetry is.

Filed under: poetry — ABRAXAS @ 5:01 pm

Poetry is anything that a poet does.

And a poet is nothing more or less than a divinely inspired madman.

Herman Charles Bosman
What is Poetry?
August 1944

jesus sepulveda – the garden of peculiarities – 31

Filed under: Jesus sepulveda — ABRAXAS @ 4:00 pm

31

In a place in the American Northwest, on the outskirts of Eugene, Oregon, a hippie beanfest is celebrated annually. This fair is not quite a quilombo, although it could be. Quilombos are disordered, rebellious, turbulent and Dionysian. They permit peculiarities to meet in a natural state of anarchy manifested in the perpetual present. Notwithstanding, the beanfest of the Northwest induces every participant to highlight one aspect of their individuality, normed by a varied gamut of previously conformed cultural types: fashion, fetish, appearance. This standardizes the revelry and impedes a true celebration, uniforming the fun. By contrast, the true carnival is a ritual of remembrance, rings the warning bells over our own reality and comprises a primordial knowledge— that human beings are nothing but nature. Death is sufficient demonstration of that. The fair, on the other hand, needs rules, security systems, guards, undercover police, all of which go against nature, the planet and the joyous expression of being. Today, for example, it is illegal to smoke a joint in the fair. But it wasn’t always this way. In fact, the Oregon Country Fair began as a sixties festival that wanted to emulate the carnivals of the Middle Ages and was highly anti-establishment in the beginning. Hippies and flower people from all over the world attended, unfolding their colors and rebel smiles against uniformity.

The locals form musical combos, and they play a kind of long folksong that is associated with country music. The curious thing is that they sometimes sing songs that can appear to have too much in common with the lives of their listeners. In reality, this is not strange. It is a product of standardization. The heroes and characters of the songs become stereotypes produced, massified and administrated by the symbolic culture that reproduces control through the image. In this way, standardization appropriates peculiarity and transforms it into a recognizable typology: archetypes, types of physiologies, stereotypes, etc.

Stereotypes are vulgar forms of understanding standardization and exist only by virtue of it. For example, bus drivers always wave to each other when they pass. This happens wherever civilization has had a uniforming and homogenizing impact. The more stereotypes a society has, the higher its level of standardization and alienation. The stereotype is an image charged semiotically and semantically by categories. Its action— which is projected onto reality—is imposed over oppressed groups in the forms of exoticism or demonization. The exotic is a category constructed by the dominant order to infantilize the other and appropriate him or her. Demonization provides self-justification for aggression against the other.

Without categories, the typologies and collective images cannot be widely recognized.

Stereotypes spectacularize uniformity. This is obvious in mass culture: in the mass media culture of audiovisual communication or “mainstream” American culture, for example. Its ideology is mediocrity, and its goal is to make sure that all human beings fit like cogs in a big and incomprehensible machine. Toward this end, standardization is a process of human cretinization through the average, standard formats. These formats contain the values of plutocratic democracy that hold the line behind the gains of the “mediocracies.” That is to say, the standardizing government and ideologies: democratic concepts that are openly embodied by fascism. For the beanfest to again become some kind of quilombo, it is imperative that all the wild feathers of peculiarity be unfurled. If not, the party is transformed into a concentration camp with confetti and balloons, but without sharing, or laughter, or companionship. This is not very different from what happens at official events, which are repeated over and over again in schools and public and private institutions, labor ceremonies, and so on. Truly, the objective of these pseudo-celebrations is to prepare the ideological and emotional foundation for propagandistic indoctrination and repressive control: the twin weapons that the system uses to maintain immobility. The quilombo, on the other hand—as a true carnival—is a form of social staging of consciousness, whose Dionysian practice liberates and separates the reveller from the machine of training and conduct control. That which is Dionysian, in this case, not only disrupts the culture of “reason,” by antithetically opposing itself to the Apollonian, it also dissipates instrumental norms by dismantling the duality between Bacchus and Apollo, which fades away in the rebellious character of the celebration.

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