emma cline, sheila heti, durga chew-bose
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Cosmic Funnies
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@teferiest
emma cline, sheila heti, durga chew-bose
Miterwort in bloom along the stream.
Object of the Week: Polycandelon with 3 Lamps, Byzantine Empire, Eastern Mediterranean, 500-599. 63.1.30.
This hanging lamp once brightened a room over 1,500 years ago. A wick made from spun thread drew oil up from the hollow stems of the beaker-shaped lamps. The lit wick and oil provided lighting for the room, similar to a candle.
I view bad blood as clots to spiritual harmony. It’s spiritual sickness; it separates you from god. There’s a heaviness here, this is where trauma repeats itself. This is why amends are important, accountability, listening, and generative conflict. Without this you sit in stagnation. You feel the reverberations in this life, the past, and the next life. Embodied healing is generative conflict. It is not falling into shame it is being vulnerable which is the opposite of shame. Queers and radical spaces always talk about holding someone accountable and wanting accountability. But, accountability only happens for the other person through vulberability. You have to be able to tell your truths and experience with vulnerability and hopefully your experience is listened to on the heart and body level- hopefully there is an understanding, a call and response- you hurt me, tell me how, I feel the ways I hurt you, and I’m sorry. That is true accountability. Defensiveness never gets us there but neither does blaming and attacking which causes the nervous system of the other to go into fight and defense mode. Generative conflict is ideal. Disposing doesn’t heal bad blood and the disconnection from spiritual harmony.
I know I have been on both sides. I have blamed and disposed when I wanted a conversation and accountability which happens when I share how someone hurts me and by listening compassionately they are accountable. And I have been disposed when I just wish I could have listened to how I hurt them, to tell them I see you and how I hurt you, and to be accountable. I’m working on both sides and I chant and pray that one day there will be harmony.
Lately, I’ve been thinking about how much more I am drawn to being safe with myself post- surgery and post- Saturn returns. I wish I had always been safe and treated myself more carefully in ways. It terrifies me some of the people I've chosen to date- like Madison. I think in many ways you have to be extremely privileged or extremely young to risk dating someone like Madison. You have to know that you have the financial resources, family, friends, access to healing to take that risk. Or maybe its just youth? To date someone so unsafe who lies and manipulates it could only ever attract youth, privileged people who need a thrill, or other narcissists. I find myself less drawn to people simply because they are interesting aesthetically, are “cool”, or have social clout. I am much more hyper-vigilant about whether someone is safe for me, whether they are a kind and healthy person, and whether their ideas are grounded. I take relationships much more slowly. I don’t immerse myself into a relationship with someone immediately, I sip them slowly, and I carefully watch for red flags. Maybe I have become more careful with myself because I must for survival or maybe I have just gotten older. I know my ideas have become much less excited by novelty. I am much more interested in the kind dork than an incredibly intriguing narcissist. Hopefully this all means I just love myself more, and have a lot more self- acceptance.
If youre obsessed with punishment then you’re obsessed with whiteness and the police. I don’t care what context it’s in. -my opinion on most call out culture
“The masters tools will never dismantle the masters house” -A. Lorde
IMO dancing everyday is one of the best ways to confront whiteness and to be in embodied resistance. Modernity, civilization, the age of enlightenment created whiteness: a traumatized collective soma dissociated from their bodies and into their abstracted thoughts. Also, if youre on the internet all the time talking to people and not in your body then you are also participating in violent whiteness.
“If yesterday’s drama of the subject was exploitation by capital, the tragedy of the multitude today is that they are unable to be exploited at all. They are abandoned subjects relegated to the role of a superfluous humanity” Mbembe
How, then, does one continue to live, and to be hopeful, when it seems as though the history of the world is a history of depredation and cruelty? To answer this question, Mbembe turns to philosopher Frantz Fanon:
“The idea that in every human subject there is something indomitable and fundamentally intangible that no domination-no matter what form it takes- can eliminate, contain, or suppress, at least not completely”
It is here that the possibility of a different future is possible.
This is because for Mbembe,
“Until we have eliminated racism from our current lives and imagination, we will have to continue to struggle for the creation of a world beyond- race. But to achieve it, to sit down at a table to which everyone has been invited, we must undertake an exacting political and ethical critique of racism and the ideologies of difference”
“restore the humanity stolen from those who have historically been subjected to processes of abstraction and objectification”
I literally worked for 3 hours on this email
Greetings Tada,
Hi, my name is Langston and I recently took your class: The Energetic Embodiment of White Supremacy. I am writing a thesis paper on Audre Lorde connecting her theories of the erotic as a politics of embodiment to practices of somatic body centering therapies and I was wondering if I could ask you a few questions?
I would like to pay you for any labor this might entail. However much you feel.
I have a couple of questions and am seeking guidance:
In your class, The Energetic Embodiment of White Supremacy, you defined [or described] whiteness as a cultural trauma of disembodiment. This is something I've also been thinking about but hadn’t heard it put so brilliantly as a cultural dissociation resulting from collective trauma. I have been fascinated by Audre Lorde’s theory of the erotic and her belief in the importance of poetry as a politics of embodiment and social change for quite some time. I like this quote about Audre explaining her ideas of poetry and revolution happening from the place of the body.
"...by fully experiencing herself as a sensual being, she had gained access to a larger cosmology of personhood; she was no longer tied to the abstracted Cartesian individual premised on the colonial division of body and mind. The epiphany lay the foundation for her revolutionary thinking about the necessity of poetry as a vehicle for holistic social change” (The geopolitics of the erotic Audre Lorde’s Mexico and the decolonization of the revolutionary imagination)
I’m always looking for ways her theories and poetry can be put into a praxis. Specifically, I'm interested in how somatic body centered therapy can be a tool for healing the cultural trauma of whiteness. Lorde’s theories of the erotic have always spoke to me because they speak to the fact that social change happens through the body.
A few years ago I wrote another essay on Audre Lorde’s theories of the erotic and how disembodiment is a symptom of white supremacy. I also referenced "Mass Psychology of Fascism" by Wilhelm Reich (if you haven’t read this you might fight it interesting as it’s a western writer referencing the Hara. It talks about how prior to Nazi Germany Germans were ready for a socialist revolution but it wasn’t possible because of a cultural lack of connection to the body/ the erotic. Thus German society fell into fascism. Reich spoke of social change and revolution happening from the place of the body and through sexuality, “The sexual morality that inhibits the will to freedom, as well as those forces that comply with authoritarian interests, derive their energy from repressed sexuality” (Reich, 32).
I was wondering if you had any insight into the events, developments, or primary contributing factors that initiated this trauma of whiteness. What is the trauma that you speak of? When I think of dissociation as it relates to trauma on an individual level I often think of it relating to a specific event like sexual abuse or emotional abuse. However, I know the trauma that precipitated whiteness most likely cannot be easily isolated or located. Regardless, I'm wondering if you have any ideas you'd be willing to share. I often think of religion/ puritanical ideas of sexuality contributing to a dissociation from the body. I also think about the development of civilization in general and how to be civilized means getting away from baser/ bodily/ "animalistic" functions. I'm trying to do a little bit of research into the timeline of how whiteness developed, with a loose definition of whiteness meaning a traumatized culture who is dissociated from the body. Thank you so much for reading and for any insight you may share!
Read Zami forget about Logos
Embodied resistance