Moderators: Elvis, DrVolin, Jeff
In 1984 I came back to El Paso from Israel, but the tension did not go away. I brought the war home with me. Or maybe there had always been a war here and I just hadn’t seen it before. The concrete barricades at the Santa Fe Street bridge. The barbed wire. The Border Patrol checkpoints. The surveillance cameras and sensors along the river levee. The hovering helicopters. The floating bodies in the Rio Grande. Before, it had all seemed so normal to me that I hardly noticed. But I had come back with new eyes and now understood how abnormal everything was.
—David Romo, A River Runs Through It: Texas Monthly June 2010
Revolutionary change is more desperately urgent than ever, but we do not know any more what revolution means…Our not-knowing is …the not-knowing of those who understand that not-knowing is part of the revolutionary process. We have lost all certainty, but the openness of uncertainty is central to revolution. ‘Asking we walk,’ say the Zapatistas. We ask not only because we do not know the way (we do not), but also because asking the way is part of the revolutionary process itself.
- John Holloway, Change the World Without Taking Power
It is from being disabled that I have learned about the dangerous and privileged “myth of independence” and embraced the power of interdependence. The myth of independence being of course, that somehow we can and should be able to do everything on our own with out any help from anyone. This requires such a high level of privilege and even then, it is still a myth. Who’s oppression and exploitation must exist for your “independence?”
We believe and swallow ableist notions that people should be “independent,” that we would never want to have to have a nurse, or not be able to drive, or not be able to see, or hear. We believe that we should be able to do things on our own and push our selves (and the law) hard to ensure that we can. We believe ableist heteronormative ideas that families should function as independent little spheres. That I should just focus on MY family and make sure MY family is fed, clothed and provided for; that MY family inherits MY wealth; that families should not be dependent on the state or anyone else; that they should be “able-bodied,” essentially. We believe the ableist heteronormative racist classist myth that marriage, “independence” as sanctified through the state, is what we want because it allows us to be more “independent,” more “equal” to those who operate as if they are independent—That somehow, this makes us more “able.”
And to be clear, I do not desire independence, as much of the disability rights movement rallies behind. I am not fighting for independence. I desire community and movements that are collectively interdependent.
…It is not a coincidence that this anti-ableist understanding of community aligned with and was actually a very politically queer and anti-heteronormative understanding of community as well. The idea that we can understand the richness and diversity of many different types of relationships at once, not merely having to base them on narrowly defined notions of biology and legal marriage-bonds. That we don’t have to rely on the state to define our family, parents, children and lovers. That we can be the ones who define what love and desire look like and, in fact, that the current dominant models of relationship and love have been constructed by the very conditions and systems we are fighting against.
As a disabled person, I am dependent on other people in order to survive in this ableist society; I am interdependent in order to shift and queer ableism into something that can be kneaded, molded and added to the many tools we will need to transform the world. Being physically disabled and having mobility needs that are considered “special,” means that I often need people to help me carry things, push my wheelchair, park my car, or lend me an arm to lean on when I walk. It means that much of my accessibility depends on the person I’m with and the relationship I have with them. Because most accessibility is done through relationships, many disabled people must learn the keen art of maintaining a relationship in order to maintain their level of accessibility. It is an exhausting task and something that we have had to master and execute seamlessly, in many of the same ways we have all had to master how to navigate and survive white supremacy, heterosexism, our families, economic exploitation, violence and trauma. This is also one of the main conditions which allow for disabled people to be victims of violence and sexual assault.
—Mia Mingus, Interdependency (excerpts from several talks) « Leaving Evidence
When we study things, we name them, but when we live things we usually don’t.: I had a weird date the other night, I thought the girl was out to get something from me or We have a great relationship; I love to cook and he fixes my computer. Labels potentially applied include transactional sex, barter, survival sex, girlfriends, sugar daddies and sugar mommies, jaboya, something-for-something love, husband-wife relationships, free love, opportunistic sex, exploitation, enjo kosai - and a lot more, believe me.
—Transactional sex and bartered sex: Is there a good reason to distinguish from commercial sex?
The US has had this indirect form of imperialism through these two mechanisms of vast economic power and also through these characters who are supported through the coups that the US supports. So this has been the US imperial strategy. Now, it connects to neoliberalization in the following way: that when the investment bankers in New York got all that money in the mid-1970s and started investing it in say Mexico and so on, it became very important that whoever was in government in Mexico was friendly to the United States. If they were not friendly to the United States and also if Mexico got into debt, then of course you could use your economic power to make sure that you had a friendly government there. So neoliberalization connects to this imperial strategy in very specific ways. In particular now, it’s very mixed in with the way in which financial institutions operate.
—Sasha Lilley, “On Neoliberalism: An Interview with David Harvey”
They willingly traded everything they owned…They were well-built, with good bodies and handsome features…They do not bear arms and do not know them, for I showed them a sword, they took it by the edge and cut themselves out of ignorance…They have no iron…Their spears are made of cane…They would make fine servants…With fifty men we could subjugate them all and make them do whatever we want.
—Christopher Columbus writing in his diary upon landing in Hispaniola, from A People’s History of the United States.
1906 Nobel Peace prize winner Theodore Roosevelt:
“Whether whites won the land by treaty, by armed conquest, or, as was actually the case, by a mixture of both, mattered comparatively little so long as the land was won…The most ultimately righteous of all wars is a war with savages.”
“When I teach about racism the first thing I say to my students is that racism is not ignorance. Racism is knowledge. Racism in some ways is a very complicated system of knowledge, where science, religion, philosophy, are used to justify inequality and hierarchy. That is foundational. Racism is not simply a kind of visceral feeling you have when you see someone who is different from you.
Because in fact if you look at the history of the world there are many people who look different who are seen as both attractive and unattractive. It is not about how you look, it is about how people assign meaning to how you look. And that is learned behavior, you see.
And that is why you can’t think of racism as simply ‘not knowing.’ That is not the case at all - on the contrary.”
—Robin D.G. Kelley
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