#merricatherine

[the-merricatherine]

[the-merricatherine]

#ReadSettlers

J. Sakai

Free PDF:

http://readsettlers.org/

[the-merricatherine]

Jewelry by Gemgoddesscollection

[the-merricatherine]

A Public Wake

https://medium.com/@merricatherine/merricatherine-is-dead-long-live-merricatherine-b1c64e013bf5?fbclid=IwAR2A2gkZOiqUS9d7YUYeSThgEdOmlaUIu9HJizlxCaIFD_AcOVg3SyBjEvo

[the-merricatherine]

The definition of "race", and definitions of different races, change through space and time.

It is literally a moving target when it comes to revolution.

This is why we can't half-ass our understanding of it. We can't hypernormalize it into simplicity unless we seek revolution in vain.

[the-merricatherine]

Fourth World

Black people in the West have been rendered placeless through systemic violence that destroyed entire ethnicities and access to geopolitics and the politics of ethics. — for even the ghetto is moved from place to place with gentrification. Black people are directly tied to biopolitical oppressions, as evident through the unproportional percentage of the Black population making under a living wage; Black members of the LGBTQ community, Black Natives, Black Jews, Black Palestinian immigrants... all in some way or another can be found in the Third World ghettos of the Amerikas known as the Fourth World. The Amerikan market, and therefore the interests of the capitalists who in turn heavily influence or are directly involved in the Amerikan politician ecosystem, determines the placement of the Black ghetto. The Black ghetto, ranging from brown bricks stacked church-high in the Bronx, to flats no taller than the town churches in Tuskeegee surrounded by rubble called "sidewalks", to the ghastly Victorian-style "homes" of Newburgh, New York is a cesspool of allostatic load that murders: emotional and physical illness, poverty, drug addiction, and violence stemming from the need to survive are consistently enforced even as nearby neighbourhoods of white people enjoy the spoils of chattel slavery and colonialism; resources Black people need are made scarce, usually permanently tied to a working class existence by their very ontology and further enforced by antiblack pogroms led by non-Black murderers— politicians, their protection, the white betrayers of the "working class", and of course, the bourgeoisie. We can walk north from Soundview to Co-op City in the Bronx and smell the difference, or take the ferry from Newburgh to Beacon and taste it. Regardless, Black immigrants and natives thrive in their own cultural superstructure: music, food, and the "cool" within these third world conditions is distinctive enough to render the ghetto a nation of its own. But being that the ghetto is placeless, like Black people, the Fourth World is the only nominal representation these societies can have; third-worldists often times hold disdain for these Fourth World societies, having never visited, believing everyone has running water and a home, completely ignoring the police state that arrests many urban Black people who dare to find themselves past the red line and in a green, grassy neighbourhood in Riverdale, or walking through the mansion-zoos in the corners of Newburgh. Neither does the Fourth World fit into the liberation theology of Marx' development theory where centralised "dictatorship of the proletariat" is essential due to the inherent differences between communities in New Orleans ghettos and that of The Bronx. Because Black people are not monolithic, our liberation calls for a consensual confederate democracy, not a single state of unified ideals. The narrative is simple: Black people  are oppressed because of things Black people  can not change about themselves: abstractions based upon phenotypes. Black people are also often oppressed through economic disparity, evident in the allostatic load in Black lives. Whether Black people live in a First World country like Amerika, or a Third World country like Dominica, there are ghettos to avoid and drive past— for many, they are unable to be avoided because they live there. "There" is the Fourth World— juxtaposed against the bourgeoise and nonblacks of the Amerikan first world, and the bourgeoise and nonblacks of the Third World.

[the-merricatherine]

Social Capital Must Be Redistributed; How?

We must redistribute ALL the visibility of the social bourg.

Our voices must grow as massive and as grating, to tear through their cast iron walls of gatekeeping & intergenerational wealth.

We must remember that Social Capitalism is antisocial, for what is more antisocial that becoming a slave to hyper-homogenous normativity and identity? What is more antisocial than only associating with people who refuse to criticize others, allow criticism of others, let alone themselves, within social spheres? And if it were even possible to reach permanent homeostasis in our societies and identities, if it were possible to be identical in thought and action, would there ever be an Other? No, and so we would only be talking to ourselves, listening to ourselves, and giving heed to no one else. We would become pure, stale, unchanging ego — deprived of the sustenance we find in the exchange of ideas, intimacy, and companionship.

And what is stale sustenance that will never grow and adapt in the face of impending doom that is rot and decay?

It is death, and dead. It is not living, and it is not surviving. It is dying.

And such is belonging to a social scene through which only a homogenized, superstructurely-imposed self exists. Such is only what homogenous social spheres become.

Life is adaptation is variability… is change. a social capitalist, you’re not only trying to gain social capital, but to protect it as well. Protecting social capital implies that is being infringed upon with the threat of being lost, or that it is being lost. Therefore hoarding social capital must rely upon the silencing of others who dissent to your beliefs/actions from both within and without the scenes, social spheres, and friends groups you belong to. We must become all voices in unison, but not identical. We must become noise itself — a choir of identities in unrelenting disparity to which all "access" is afforded.

People and our ecologies must no longer have a homogenous, normalized face and ontology. We will have enough variation to survive any attempt on silencing our collective voices against celebrity, idolatry, peremptory personalities.

But in order to do the above, we need to end sycophantism— the need to value our worth through the senses and ideas of celebrity. We must truly know and understand that we as well are worthy of being heard, seen, and of existing.