kagablog

August 22, 2015

zimasa mpenyama reviews decolonising wits

Filed under: 2015 - Decolonising WITS,politics,reviews — ABRAXAS @ 2:30 pm

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first published here: http://witsvuvuzela.com/2015/08/21/pamberi-ne-chimurenga-forward-with-the-revolution/

the smartphone camera and the material politics of visibility – brian creech

Filed under: mobile filming,new media politics (k3),politics — ABRAXAS @ 12:47 pm

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keep reading here: http://www.icp.org/perspective/the-smartphone-camera-and-the-material-politics-of-visibility

taxi write – mbe mbhele

Filed under: politics — ABRAXAS @ 12:03 pm

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first published here: http://mbembhele.tumblr.com/

August 21, 2015

mbe mbhele on marikana

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first published here: http://otlmedia.co.za/2015/08/nothing-new-about-marikana/

August 19, 2015

thomas kuhn on what happens after a revolution

Filed under: politics — ABRAXAS @ 1:22 pm

When it was done, even the percentage composition of well-known compounds was different. The data themselves had chnaged. That is the last of the sense in which we may want to say that after a revolution scientists work in a different world.

The Structure of Scientific Revolutions
1962

thomas kuhn on the so-called “post apartheid” south africa

Filed under: politics — ABRAXAS @ 1:19 pm

After a scientific revolution many old measurements and manipulations become irrelevant and are replaced by others instead. One does not apply all the same tests to oxygen as to dephlogisticated air. But changes of this sort are never total. Whatever he may then see, the scientist after a revolution is still looking at the same world. Furthermore, though he may previously have employed them differently, much of his language and most of his laboratory instruments are still the same as they were before. As a result, postrevolutionary science invariably includes many of the same manipulations, performed with the same instruments and described in the same terms, as its prerevolutionary predecessor. If these enduring manipulations have been changed at all, the change must lie either in their relation to the paradigm or in their concrete results.

The Structure of Scientific Revolutions
1962

August 15, 2015

Thomas Kuhn on why you cannot change south africa from within the party political system

Filed under: politics — ABRAXAS @ 9:18 am

Political revolutions aim to change political institutions in ways that those institutions themselves prohibit. Their success therefore necessitates the partial relinquishment of one set of institutions in favour of another, and in the interim, society is not fully governed by institutions at all. Initially it is crisis alone that attenuates the role of political institutions as we have already seen it attenuate the role of paradigms. In increasing numbers individuals become increasingly estranged from political life and behave more and more eccentrically within it. Then, as the crisis deepens, mano of these individuals commit themselves to some concrete proposal for the reconstruction of society in a new constitutional framework. At that point the society is divided into competing camps or parties, one seeking to defend the old institutional constellation, the others seeking to institute some new one. And, once that polarization has occurred, political recourse fails. Because they differ about the institutional matrix within which political change is to be achieved and evaluated, because they acknowledge no supra-institutional framework for the adjudication of revolutionary difference, the parties to a revolutionary conflict must finally resort to the techniques of mass persuasion, often including force. Though revolutions have had a vital role in the evolution of political institutions, that role depends upon their being partially extrapolitical or extrainstitutional events.

Thomas s. Kuhn
The structure of scientific revolutions
1962

August 11, 2015

the garden of peculiarities 44

Filed under: Jesus sepulveda,philosophy,politics — ABRAXAS @ 4:49 pm

The image that our interiority projects on the world maintains its aesthetic character. The image that has been reflected reinforces the process of reification. In and of themselves, all images that separate us alienate us. Each image is an act of reification, given that these images represent reality, establishing mediation among human beings and between the subject and the natural surroundings. This mediation replaces reality. When the prehistoric child saw its own face in the water’s reflection—in a lake, a pool or the ice—it saw nothing but an image. This equation led it to identify itself with what it was seeing, thus awakening the notion of identity. This notion led to the separation between the individual and nature and fed the fracture between the subject and the object—the foundation of human consciousness. In this way, consciousness gives rise to alienation, and becomes meta-consciousness: self-reflection on itself. However, without self-reflective consciousness, the human being is defenseless against the imperial control of standardization and the propaganda machine that falsifies reality and manufactures a false and ideological consciousness.

Modern industrial alienation works by denying the present and forcing the subject to live in a kind of virtual reality that goes by the name of“future.” The modern mentality is characterized by planning for the future. This notion pierces the human mind like a steel bar running through a line of individuals working on the assembly line. The horizon of the future is experienced as unlimited time that advances progressively in a blind race with no meaning or end. For the pre-modern, religious mentality, the future is finite and ends in the final judgment or the ascension of the believer to whatever paradise happens to be promoted by a particular mythical-religious narrative. In this way, both the modern and the pre-modern fix a temporality that is outside of the perpetual present, thus inscribing the human mentality in the camp of domestication. Experiencing the present, in the here and now, leads to a pre-domestic state and rebels against the ideas of planning and development. The notion of the future is therefore an image that reflects ideology. And it’s no mystery to anyone that the fruition of the future inhabits the arena of the impossible although its arrival may be inevitable.

August 7, 2015

7000 homeless in cape town

Filed under: politics — ABRAXAS @ 10:00 pm

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on being consumed

Filed under: philosophy,politics — ABRAXAS @ 11:10 am

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first published here: http://chcollins.com/100Billion/2012/09/on-being-consumed/

August 3, 2015

The Housing Assembly: Decent Housing for All

Filed under: politics — ABRAXAS @ 2:55 pm

on the problem of african nation “states”

Filed under: politics — ABRAXAS @ 10:49 am

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August 1, 2015

the garden of peculiarities 46

Filed under: Jesus sepulveda,philosophy,politics — ABRAXAS @ 8:26 pm

Barbara Enrenreich proposes that wars, like ritual sacrifice, are celebratory practices that reconstruct the transition of the human animal from prey to predator. It may be that human violence is the residual memory of the repressed experience of having been prey, our original place in the food chain. Through socialization and cooperation, primitive bands were able to survive the attacks of predators. Notwithstanding, the weakest, slowest, and defenseless were given up for the good of the entire primitive clan. As soon as the youngest and healthiest members were able to flee, the beasts had a feast, devouring those left behind. This awoke a sense of danger and terror that engendered the consciousness of death. Sociability was a first step toward survival, giving rise to feelings of solidarity and community cooperation. The experience of being prey is before that of being hunter. It was only the manufacture of tools and their manipulation that permitted humans to hunt other animals for food and in self-defense. In this way they also sharpened domesticating practices. The dog, for example, was mastered primarily as an animal for the hunt. It is probable, however, that humans first engaged in scavenging, which gave rise to carnivorous practice. With the working and polishing of stone—the fabrication of tools and weapons for hunting—human beings derailed the course of nature and converted themselves into predators. This originated warlike thinking, and at the same time lay the foundation of the instrumental, evolving development of reasoning. In this process, carnivorous animals were viewed as deities, represented many times in prehistoric cave paintings and symbolic rites. This representation is tied to the practice of sacrifice, which, for example, the ancient Greeks transformed into hecatombs.

Wars are nothing more than bellicose rites of human sacrifice carried out in the name of “political fathers” who have designed the standardizing and stupefying megamachine. Wars re-enact the horror of being prey and stimulate the adrenaline rush of fight or flight; meanwhile, they also heighten the conquering spirit of the predator. In modern societies, antidepressants have suppressed adrenaline, repressing the capacity to experience risk and subsuming instinct in self-repressive and stressful frustration. The megamachine cretinizes the population, which becomes a group of superfluous individuals easily manipulated by nationalistic slogans, derived perhaps from a socializing and pristine original sentiment. Militarism drives soldiers to a modern hecatomb, whose only effect is terror. In the face of this terror, climbing trees to defend them from clearcutting, liberating animals from their cages, letting deer graze peacefully, organizing communal meals, hugging friends, etc., are acts of love that thwart the logic of the hunted and hunter. War is the material and symbolic re-enactment of the transition to predation, and it crystallizes in the “terrorist” reliving of horror. The utmost respect for all living creatures is the only possible ethic that can oppose depredating aggression. Survival is not sustained in the art of killing, or in politics, or in war. On the contrary, responsible cooperation and community are essential for human and planetary coexistence. Predation, terror and war are the sanguine trident of instrumental reason, and its self-rationalizing logic is the foolishness that annihilates consciousness and steeps the imagination in fear. In order to amplify the consciousness to the detriment of genetic determinism, it is necessary to banish the paradigm of prey-predator. Opposing war is a first step.

Nicholas Brady on writing/texts/theory

Filed under: literature,philosophy,politics — ABRAXAS @ 5:13 pm

“Wherever you are making a reading of a body of texts — be they songs, gestures, slang, poems, academic articles, novels — one is producing theory. The terrible rap beef between Meek and Drake has produced much theorizing about the meaning of hip hop, rap, authenticity, and quality. Ultimately, the question of theory is still the same as the question of writing — who are you writing to/for/from and how much do you want to push?” Nicholas Brady

chumani maxwele – political prisoner?

Filed under: politics — ABRAXAS @ 10:17 am

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July 28, 2015

richard quaz roodt on african writing – what it is or not?

Filed under: literature,politics — ABRAXAS @ 11:53 am

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first published here: https://wordnsoundlivelit.wordpress.com/2015/07/28/i-dont-buy-it/

July 21, 2015

lavittude ramphomane on unfreedom now

Filed under: politics,race — ABRAXAS @ 4:04 pm

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posted with permission of the author

July 17, 2015

a theatrical display

Filed under: politics,south african theatre — ABRAXAS @ 6:53 pm

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July 5, 2015

Archie Mafeje and the Pursuit of Endogeny: Against Alterity and Extroversion

Filed under: philosophy,politics — ABRAXAS @ 11:50 am

by Jimi O. Adesina*

Abstract
Professor Archibald Monwabisi Mafeje passed away on 28 March 2007. The meaning of Archie Mafeje, for three generations of African scholars and social scientists, is profound and about diverse encounters. For some it was personal; for others it was through his works, and for most in the community the encounter via scholarly works became personal and intimate. The meaning of Mafeje for generations of African scholars is found in his uncompromising aversion to the ‘epistemology of alterity’ – the ‘othering’ of Africa and Africans – and the advancement of scholarship grounded in the centring of African ontological experiences. It is in this aversion to alterity and pursuit of endogeneity that we locate Mafeje’s lasting legacy for new generations of African intellectuals. This paper, which is personal and intellectual, involves a close and critical engagement with these aspects of Mafeje’s scholarships.

July 4, 2015

gaspar nyanga on what whiteness is and the ethics of loving it

Filed under: 2015 - Decolonising WITS,Gaspar Nyanga,politics — ABRAXAS @ 7:12 am

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July 3, 2015

vuyani pambo on politics in south africa today

Filed under: 2015 - Decolonising WITS,politics — ABRAXAS @ 3:46 pm

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first published here: http://mg.co.za/article/2015-07-02-the-youths-sacrifices-must-not-be-in-vain

alexandra dodd on manfred zylla’s art of resistance

Filed under: art,Manfred Zylla,politics,reviews,unga dada — ABRAXAS @ 1:48 pm

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July 1, 2015

cabral on an act of culture

Filed under: politics — ABRAXAS @ 2:30 pm

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“A people who free themselves from foreign domination will be free culturally only if, without complexes and without underestimating the importance of positive accretions from the oppressor and other cultures, they return to the upward paths of their own culture, which is nourished by the living reality of its environment, and which negates both harmful influences and any kind of subjection to foreign culture. Thus, it may be seen that if imperialist domination has the vital need to practice cultural oppression, national liberation is necessarily an act of culture.”

Amilcar Cabral

June 30, 2015

dr. amos wilson on race and power in the usa and south africa today

Filed under: politics — ABRAXAS @ 10:03 am

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June 27, 2015

walter mignolo on fanon and epistemic disobedience

Filed under: philosophy,politics,Walter Mignolo — ABRAXAS @ 11:48 am

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