Merf. Thinking is Hard.

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Posts tagged why yes this is for school

Anti-Racism Terms masterpost

White Fragility: white people’s lack of psychological stamina in dealing with issues of race and racism due to being sheltered from ever having to deal with it on a daily basis

Dysconscious racism: the tacit acceptance of racist ideology which absolves the racists from having to do anything about inequality.

Aversive racism: when you loudly disavow racism and you consciously know it’s bad, but you act hella racist anyway, not by demonstrating hostility, but by being, y’know, averse to dealing with Black folx and other minorities.

Colorblind racism: when you consciously know racism is a bad thing but when a POC tells you something happened because of racism, you cannot believe it and keep trying to attribute the racist encounter to something else, because you’re colorblind! you don’t see race.

all of these forms of racism feed into each other! POC, arm yourselves with this knowledge. White people, do some soul-searching with this strong academic work that’s already been done for you.

Trinh Minh-ha, Woman, Native, Other: Writing Postcoloniality and Feminism, pg 40:
consciousness is not the result of accumulated knowledge and experience but the term of an ongoing unsettling process
Frantz Fanon, The Wretched of the Earth, pg 232:
the colonized subject fights to put an end to domination but he must also ensure all untruths placed within him by the oppressor are eliminated
Mary Louise Pratt, Imperial Eyes: Travel Writing and Transculturalism, pg 84:
Subsistence lifeways, non-monetary exchange systems, and self-sustaining regional economies are anathema to expansive capitalism.

apparently m’sians writing english lit for a national cause is like building “a house of straw over an abyss” why so malang one

Syed Hussein Alatas, “The Image of Indolence and the Reality.” The Myth of the Lazy Native: a study of the image of the Malays, Filipinos and Javanese from the 16th to the early 20th century and its function in the ideology of colonial capitalism. Pg. 77.

juuuuuuuuuuuuuuuust gonna leave that here.

If the Malays preferred to be independent cultivators, did this make them indolent? Did not the Europeans in the colonies avoid manual labour? DId they not avoid coolie labour? Why were they not called indolent? It is clear through available records that industriousness meant working at sub-human level in colonial capitalist settings.

some English lady who spent 5 weeks in Malaya in 1879 that Syed Hussein Alatas quotes in The Myth of the Lazy Native. The joke practically writes itself, but Alatas says it for us: “We may ask the author what is meant by work here? Is cleaning fish and pounding rice not work? Work here means wage earning outside the home. Are making mats and selling fruits not work? It is clear that work here means that activitiy introduced by colonial capitalism. If the ladies became coolies or servants of British planters or firm officials, she would then have considered them as working.”

So when the settler colonials say Indigenous people are lazy, they really mean “they won’t work for us to help us engineer their economy for our benefit”.

The women were lounging about the houses, some cleaning fish, others pounding rice; but they do not care for work, and the little money which they need for buying cloes they can make by selling mats or jungle fruits.

Hannah Arendt (1906 - 1975), pg. 67 of The Human Condition in the footnotes. She wrote this in 1958.

Today these individual liberties are also threatened by the state because the social individuals who determine job/wage distribution now control the state.

I must confess that I fail to see on what grounds in present-day society liberal economists (who today call themselves conservatives) can justify their optimism that the private appropriation of wealth will suffice to guard individual liberties—that is, will fulfil the same role as private property. In a jobholding society, these liberties are safe only as long as they are guaranteed by the state, and even now they are constantly threatened, not by the state, but by society, which distributes the jobs and determines the share of individual appropriation.
Page 35, Immanuel Wallerstein, “Ideological Tensions of Capitalism” in Race, Nation, Class: Ambiguous Identities.:
We know what happens when racism-sexism goes too far. Racists may try to eject the out-group totally—swiftly, as in the case of the Nazi slaughter of the Jews; less swiftly, as in the pursuit of total apartheid. Taken to this extreme, these doctrines are irrational and, because they are irrational, they are resisted. They are resisted, of course, by the victims, but they are also resisted by powerful economic forces who object not to the racism, but to the fact that its primary objective—an ethnicized but productive work force—has been forgotten.

We can also imagine what happens whe universalism goes too far. Some people may seek to implement a truly egalitarian allocation of work roles and work rewards in which race (or its equivalent) and gender genuinely play no part. Unlike taking racism too far, there is no swift way one can take universalism too far, for one has to eliminate not merely the legal and institutional barriers to universalism, but the internalized patterns of ethnicization, and this inevitably requires at least a generation. So it is rather easy to resist universalism’s going too far. n the name of universalism itself, one merely has to denounce the so-called reverse racism wherever steps are taken to dismantle the institutionalized apparatus of racism and sexism.

Theodor Adorno & Max Horkheimer, the Dialectic of Enlightenment, 1972.:
Far from concealing suffering … the culture industry takes pride in looking it in the face like a man … That is life—very hard, but just because of that so wonderful and so healthy. This lie does not shrink from tragedy. Mass culture deals with it, in the same way as centralized society does not abolish the suffering of its members but records and plans it