#decolonizesaam

[save-wiyabi-project]

Trigger warning: Discussion of sexual violence and sexual assault Years ago, I returned home from a regular day of high school with my mother and three siblings. We approached our...

"For the entirety of April, which was Sexual Assault Awareness Month, anti-violence advocates Andrea Smith, Suey Park, and Save Wiyabi Project compiled resources and hosted discussions about decolonizing the anti-violence movement in the hashtag #DecolonizeSAAM. The conversations created space for victims/survivors, allied advocates, and anyone interested in both learning about and discussing the multiple ways the anti-violence movement itself actively perpetuates harm. Specific topics included colonial violence, carcerality and militarism, the non-profit industrial complex, and anti-Blackness.

#DecolonizeSAAM and other movements remind us that the way we hold one another even in the context of anti-violence work is hierarchical; it does not weight all survivors’ narratives equally. If we tell ourselves this doesn’t contribute to folks feeling unsafe when sharing their stories, we are lying. There is no universal victim narrative or survivor story. Indeed, women of color are disproportionately affected by sexual violence—and less likely to be believed when talking about it."

[so-treu]

We must consider that Settler colonialism shapes and constitutes Black life, specifically slavery and its afterlife in America. While slavery and anti-Black racism should be active and robust analytic frames that guide Black Studies and help us understand Black subjectivity in the Western Hemisphere, settler colonialism also structures Black life. The genocide of Native peoples, the perpetual making of Settler space and Settler subjectivity—as unfettered self actualization—do not immediately stop existing as forms of power when they run into Black bodies. The way that settler colonial power looks and manifests itself just changes; it does not stop.

Tiffany King, “In the Clearing: Black Female Bodies, Space and Settler Colonial Landscapes” p. 19

[save-wiyabi-project]

On April 28, 2014 we hosted a Sexual Assault Awareness Month chat with Andrea Smith, Daniel Jose Older, bad-dominicana, blackamazon, karnythia, I'Nasah Crockett (@so_treu), and blackfoxx/@tgirlinterrruptd. We recapped this month's #DecolonizeSAAM chats and also discussed more ways anti-violence needs to be reconceptualized and recentered.

[save-wiyabi-project]

Decolonize the Anti-Violence Movement

[so-treu]

Tiffany King, "In the Clearing: Black Female Bodies, Space, and Settler Colonial Landscapes" [PDF]

This dissertation is an interdisciplinary project that introduces vocabulary, analytic units, and cultural landscapes that make it possible to conceive of slavery and settler colonialism as constitutive of one another. By focusing on Black female gender formation at the intersection of slavery and settler colonialism, this study argues that Black women’s bodies function as sites where we can observe the power of slavery and settler colonialism simultaneously. Both the Slave Master’s need for bodies and the Settler’s need for space required the production of the Black female slave body as a unit of unending property. As a metonym for fungible property, the Black female slave body served as an apt metaphor for space within settler colonial imaginaries. Though largely omitted from the analytic frames of settler colonialism, Black women’s bodies are materially and symbolically essential to the space making practices of settler colonialism in the U.S. and Canada.

[so-treu]

"Black Trans Bodies Are Under Attack": Freed Activist CeCe McDonald, Actress Laverne Cox Speak Out [VIDEO]

After serving 19 months in prison, the African-American transgender activist CeCe McDonald is free. She was arrested after using deadly force to protect herself from a group of people who attacked her on the streets of Minneapolis. Her case helped turn a national spotlight on the violence and discrimination faced by transgender women of color. In 2011, McDonald and two friends were walking past a Minneapolis bar when they were reportedly accosted with homophobic, transphobic and racist slurs. McDonald was hit with a bar glass that cut open her face, requiring 11 stitches. A brawl ensued, and one of the people who had confronted McDonald and her friends, 47-year-old Dean Schmitz, was killed. Facing up to 80 years in prison for his death, McDonald took a plea deal that sentenced her to 41 months. In the eyes of her supporters, CeCe McDonald was jailed for defending herself against the bigotry and violence that transgender people so often face and that is so rarely punished. At the time of the attack, the murder rate for gay and transgender people in this country was at an all-time high. The National Coalition of Anti-Violence Programs documented 30 hate-related murders of LGBT people in 2011; 40 percent of the victims were transgender women of color. Transgender teens have higher rates of homelessness, and nearly half of all African-American transgender people — 47 percent — have been incarcerated at some point. McDonald joins us on her first trip to New York City. We are also joined by one of her supporters, Laverne Cox, a transgender actress, producer and activist who stars in the popular Netflix show, "Orange is the New Black." She plays Sophia Burset, a transgender woman in prison for using credit card fraud to finance her transition. She is producing a documentary about McDonald called "Free CeCe." We also speak to Alisha Williams, staff attorney with the Sylvia Rivera Law Project. "I very easily could have been CeCe," Laverne Cox says. "Many times I’ve walked down the street of New York, and I’ve experienced harassment. I was kicked once on the street, and very easily that could have escalated into a situation that CeCe faced, and it’s a situation that too many trans women of color face all over this country. The act of merely walking down the street is often a contested act, not only from the citizenry, but also from the police." 

[so-treu]

Let us put a finer point on it: violence towards the Black body is the precondition for the existence of Gramsci’s single entity “the modern bourgeois state” with its divided apparatus, political society and civil society. This is to say violence against Black people is ontological and gratuitous as opposed to ideological and contingent. Furthermore, no magical moment (i.e., 1865) transformed, paradigmatically, the Black body’s relation to this entity. In this regard, the hegemonic advances within civil society by the Left hold out no more possibility for Black life than the coercive backlash of political society. What many political theorists have either missed or ignored is that a crisis of authority that might take place by way of a Left expansion of civil society, further instantiates, rather than dismantles, the authority of Whiteness. Black death is the modern bourgeois-state’s recreational pastime, but the hunting season is not confined to the time (and place) of political society; Blacks are fair game as a result of a progressively expanding civil society as well.

Frank Wilderson, "Gramsci’s Black Marx: Whither the Slave in Civil Society?" p. 5

[so-treu]

The amalgamations and hybrids that I introduce include: the conceptualization of conquest-slavery as an assemblage of productive and repressive power, the settlement/plantation as a hybrid spatial unit, and the settled-slave as a bodily formation at the intersections of conquest-slavery. I also borrow the ontological category of the Settler-Master from scholar Frank Wilderson in order argue that the master and the settler were not only intimate friends but in fact are the same person. These hybrids and amalgamations are all mediated by space and the where of racial-sexual difference. Each of the four amalgams is formed due to contestations over and the need for expansion, specifically the expansion and accumulation of property.

- Tiffany King, “In the Clearing: Black Female Bodies, Space and Settler Colonial Landscapes” p. 33