Darkening Blackness: Race, Gender, Class, and Pessimism in 21st-Century Black Thought

When Socrates was standing before the Athenian tribunal in 399 BC, he said in his defence that the opponents he feared most were the invisible ones, those who had been spreading rumors against him for years but none of whom were being brought to court – it was like fighting shadows. The moment was Socrates, the harbinger of logos and true knowledge, was eventually defeated by rumors and mendacious slander.

Where does the strange power of rumors come from? Everyone knows that rumors are unfounded and based on thin air, but still they pass them rumors spread, and what appeared as a small breeze can grow into a mighty whirlwind and produce serious effects, ruin people’s lives and change the course of events. This book scrutinizes the mysterious power of rumors and seeks to analyse it philosophically, examining along the way some key moments of our cultural history concerning rumors, from Shakespeare and Cervantes to Gogol and Kafka.  It also underlines the fact that, although rumors are as old as humankind, the advent of the internet and social media has raised the spreading of rumors to an entirely new level, to the point where we could speak of the rumorization of the social.  The more communication there is, the more the social fabric threatens to fall apart – and the more urgent it becomes to find strategies to counteract this.

The continuation and culmination of a vast project, articulated between an exhibition and a symposium, imagined by South African curator Ntshepe Tsekere Bopape (Mo Laudi), inviting 17 artists from Africa and its diaspora and a group of researchers to evoke black aesthetics and propose an alternative vision of a world without borders.

In Zulu, imbizo means "gathering" which is called by the elders when there are communal problems so that everyone listens to each other to see how solutions can evolve. The book Globalisto. A philosophy in flux. Acts of an Imbizo is intended as a hybrid between a catalogue of the exhibition held at MAMC+ from 25 June to 16 October 2022 and the publication of the proceedings of the symposium held on 6 and 7 October 2022. The book is therefore in two parts.

The first part reports on Imbizo part 1: the opening, and on the exhibition curated by Ntshepe Tsekere Bopape (Mo Laudi) and Aurélie Voltz, director of MAMC+, which brought together artworks by seventeen artists: Sammy Baloji, Raphaël Barontini, Marie Aimée Fattouche, Sam Gilliam, Porky Hefer, Lubaina Himid, Arthur Jafa, Euridice Zaituna Kala, Samson Kambalu, Moshekwa Langa, Myriam Mihindu, Wilfried Nakeu, Otobong Nkanga, Josèfa Ntjam, Sara Sadik, Dread Scott and Gerard Sekoto. A 32-page glossy booklet follows the exhibition line-up, showing at least one reproduction of each artist's work. The playlist that was available to listen to in the first exhibition room has found its place in the book in the same way as a list of works—a flashcode link refers the person who wishes to read the book while listening to music.

The second part of the book, which is its main body, publishes a written transcription of the contributions of the speakers at Imbizo part 2: the symposium on "Art and (de)colonisation". You will find lectures by academics (Norman Ajari, Amal Alhaag, Christine Eyene, Elvan Zabunyan) as well as more visual essays, conceived as transpositions of performances (Jamika Ajalon, Elsa M'Bala) and a more oral proposition, a transcription of a podcast by the Piment collective that took place live in the MAMC+ auditorium. Three interviews introduce the proceedings. The first, with the curator Mo Laudi, is taken from a special issue of Le 1 Hebdo devoted to the "Globalisto" exhibition. The second is a continuation of the first, conducted by Aurélie Voltz, director of the MAMC+, who asks the curator about the follow-up to his project. The last is also a second publication, originally published in Le 1 Hebdo, in which journalists Iman Amhed, Laurent Greilsamer and Maxence Collin interview philosopher Achille Mbembé.

Contributions by Aurélie Voltz, Ntshepe Tsekere Bopape (Mo Laudi), Iman Ahmed, Maxence Collin, Achille Mbembe, Norman Ajari, Christine Eyene, Elvan Zabunyan, Jamika Ajalon, Amal Alhaag, Elsa M'Bala.

A revolutionary book tracing the collapse of the paradigms that have organized the world for centuries. 

In Dysphoria Mundi, Paul B. Preciado, best known for his 2013 cult classic Testo Junkie, has written a mutant text assembled from essays, philosophy, poetry, and autofiction that captures a moment of profound change and possibility. Rooted in the isolation of the COVID-19 pandemic, and taking account of the societal convulsions that have ensued, Preciado tries to make sense of our times from within the swirl of a revolutionary present moment.

The central thesis of this monumental work is that dysphoria, to be understood properly, should not be seen as a mental illness but rather as the condition that defines our times. Dysphoria is an abyss that separates a patriarchal, colonial, and capitalist order hurtling toward its end from a new way of being that, until now, has been seen as unproductive and abnormal but is in fact the way out of our current predicament.

With echoes of visionaries such as William S. Burroughs and Kathy Acker, Preciado’s theoretical writing is propelled by lyric power while providing us with a critical toolbox full of new concepts that can guide our thinking and our transition, cognitive emancipation, denormalization, disidentification, “electronic heroin,” digital coups, necro-kitsch. Dysphoria Mundi is Preciado’s most accessible and significant work to date, in which he makes sense of a world in ruins around us and maps a joyous, radical way forward.

This book argues that the psychoanalytic concept of disavowal best renders the structure underlying our contemporary social response to traumatic and disturbing events, from climate change to unsettling tectonic shifts in our social tissue. Unlike denialism and negation, disavowal functions by fully acknowledging what we disavow. Zupancic contends that disavowal, which sustains some belief by means of ardently proclaiming the knowledge of the opposite, is becoming a predominant feature of our social and political life. She also shows how the libidinal economy of disavowal is a key element of capitalist economy.

The concept of fetishistic disavowal already exposes the objectified side of the mechanism of the disavowal, which follows the general formula: I know well, but all the same, the object-fetish allows me to disregard this knowledge. Zupancic adds another twist by showing how, in the prevailing structure of disavowal today, the mere act of declaring that we know becomes itself an object-fetish by which we intercept the reality of that very knowledge. This perverse deployment of knowledge deprives it of any reality.

This structure of disavowal can be found not only in the more extreme and dramatic cases of conspiracy theories and re-emerging magical thinking, but even more so in the supposedly sober continuation of business as usual, combined with the call to adapt to the new reality. To disrupt this social embedding of disavowal, it is not enough to change the way we think: things need to change, and hence the way they think for us.

The contributors to Otherwise Worlds investigate the complex relationships between settler colonialism and anti-Blackness to explore the political possibilities that emerge from such inquiries. Pointing out that presumptions of solidarity, antagonism, or incommensurability between Black and Native communities are insufficient to understand the relationships between the groups, the volume's scholars, artists, and activists look to articulate new modes of living and organizing in the service of creating new futures. Among other topics, they examine the ontological status of Blackness and Indigeneity, possible forms of relationality between Black and Native communities, perspectives on Black and Indigenous sociality, and freeing the flesh from the constraints of violence and settler colonialism.

Throughout the volume's essays, art, and interviews, the contributors carefully attend to alternative kinds of relationships between Black and Native communities that can lead toward liberation. In so doing, they critically point to the importance of Black and Indigenous conversations for formulating otherwise worlds.

Contributors. Maile Arvin, Marcus Briggs-Cloud, J. Kameron Carter, Ashon Crawley, Denise Ferreira da Silva, Chris Finley, Hotvlkuce Harjo, Sandra Harvey, Chad B. Infante, Tiffany Lethabo King, Jenell Navarro, Lindsay Nixon, Kimberly Robertson, Jared Sexton, Andrea Smith, Cedric Sunray, Se’mana Thompson, Frank B. Wilderson

As everyday white supremacy becomes increasingly vocalized with no clear answers at hand, how best might we approach one another? Claudia Rankine, without telling us what to do, urges us to begin the discussions that might open pathways through this divisive and stuck moment in American history.

Just Us is an invitation to discover what it takes to stay in the room together, even and especially in breaching the silence, guilt, and violence that follow direct addresses of whiteness. Rankine’s questions disrupt the false comfort of our culture’s liminal and private spaces—the airport, the theater, the dinner party, the voting booth—where neutrality and politeness live on the surface of differing commitments, beliefs, and prejudices as our public and private lives intersect.