All of the emergencies of black life that produced the movement, energy and the demands of and for BLM will remain with us until a concerted effort to think serious alternatives to global human organization is given serious thought. Indeed we must invent alternative ways of being together and articulate them as possible and we must be willing to put flesh on the bones of those new ways for living together. In the USA we are already seeing both liberal incorporation and intra-black political dissent around what the future might look like for the movement. Indeed, it is clear that few are willing to begin to articulate alternatives to our present mode of life and instead claim pragmatic reformist agenda. History teaches us that such a move signals the already defeat of larger political horizons. Such a retreat means for me that BLM is in many ways a stalled movement now.
Sylvia Wynter and Katherine McKittrick, “Unparalleled Catastrophe for Our Species: Or, to Give Humanness a Different Future: Conversations” in Sylvia Wynter: On Being Human as Praxis, K. McKittrick, ed., (Duke, 2015).
“I am not supposed to exist. I carry death around in my body like a condemnation. But I do live…There must be some way to integrate death into living, neither ignoring it nor giving in to it.”
— Audre Lorde, The Cancer Journals
Black feminist Audre Lorde’s writing is part of a critical Black feminist –as always already trans — affective infrastructure of thought that ruminates on what Jared Sexton calls “the social life of social death.” I’ve also been reading The Power To Die: Suicide and Slavery in British North America by Terri Synder, which is a harrowing account of the archive of slavery and mass suicide, such as Igbo’s Landing, through which suicide is memorialized as flight and traces as a trope in African American literature on the afterlife of racial slavery, such as Toni Morrison’s Song of Solomon. Lorde’s examination of the interplay of life and death and her liberatory poetics and pedagogical brilliance are much needed in contemporary discussions of Black life mattering in the time of what Saidiya Hartman terms the afterlife of slavery and for what Fred Moten and Ronald Judy elaborate on as the “socio-poetics” of blackness, a socio-poetics that Lorde’s legacy is a crucial part of expanding and sustaining.
EDDIE S. GLAUDE JR.
The current movement stands at a crossroads. Relentless market forces, fighting among various groups within the movement (all too often based in crass forms of identity politics), and the incessant pull of celebrity culture threaten its radical thrust. Still, the internal contradictions of global capital continue to destabilize political and economic arrangements around the world, providing critical opportunities for a fundamental reordering of our way of life. I am not sure what will happen given where we now stand. Much hangs in the balance. (The ghost of blues legend Robert Johnson haunts…) And it seems, especially for those who are on the frontlines of this movement, that we must understand more fully the complex ways we struggle under neoliberal conditions. A kind of hypercritical self-reflexivity (to resist the very way neoliberalism transforms us from those who care about the good to persons in pursuit of self interest) is required if we are to hold off the ways our struggle can be used to further the ends of late modern capital. On one level, what is needed is a radical civic power outage; so we can reboot this thing. But that will take profound leaps of imagination (freedom dreaming as Robin D.G. Kelley called it) and a fundamental radicalization of the will.
Pierre Dardot and Christian Laval, The New Way of the World: On Neoliberal Society (Verso, 2014); and Charles M. Payne, I’ve Got the Light of Freedom: The Organizing Tradition and the Mississippi Freedom Struggle (University of California Press, 2007)
Every day I find myself thinking about grief as a problematic. Grief is an expected part of human experience, but the circulation of Black death in the form of stories and images is simply unrelenting and death and torture themselves also seems to be unyielding. I worry about how to maintain the fortitude to keep organizing in the face of it, and also about the temptation to simply turn away from it altogether. Add to this the way national electoral politics so often do the work of turning our attention towards them and only them. At this moment we must continue prioritize the question of liberation above and beyond the spectacle of the presidential election, and with that think seriously about resiliency in the face of brutal conditions here and abroad.
I think Paule Marshall’s memoir, Triangular Road, and Charlayne Hunter Gault’s memoir, In My Place, are useful readings in this moment because they both treat loss, suffering and social movement with the grace, complexity and nuance. They are timely works.