#GuerillaWriting
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serenissimaj.bsky.social
"the dissemination of decolonial perspectives by implementing a model that subverts current practices of knowledge production, validation and dissemination—both within academia and outside" #DecolonialSubversions
#WritingIntifada
#GuerillaWriting
#AcWri
#AcademicPublishing

decolonialsubversions.org
Decolonial Subversions springs from a deep concern about the increasingly cosmetic form that decolonisation has been taking and the lack of embodied commitment toward a re-envisioned world order within mainstream scholarly discourse. While being cognisant of the fact that complex hierarchies inevitably permeate institutions involved in the production and dissemination of knowledge, we also hold that different modes of creating, sharing and assessing knowledge and research exist, and can inform more equitable practices capable of fostering alternative models of academic life and engagement with the world. Decolonial Subversions is one attempt to demonstrate that things can be done differently. In order to challenge and revise currently dominant paradigms of knowledge-making, we aim to critically revisit fundamental questions such as: What is considered legitimate knowledge? How is this knowledge expressed? Who defines the criteria of legitimacy and in whose interests are they universalised? How can the production of knowledge be sensitised to the multiplicity of existing worldviews? If knowledge production needs to be de-institutionalised, how might this be achieved?
November 27, 2024 at 7:35 PM
serenissimaj.bsky.social
"[...] I was suspicious of writing, of what its powers really are in a moment of crisis [...]" (Fargo Nissim Tbakhi)
#WritingIntifada
#GuerillaWriting
#NarrativeTerrorism
#WritingToTransgress
#TheatreOfTheOppressed
Subvert #AcademicPublishing
#WritingIsPolitics
#AcWri

proteanmag.com/2023/12/08/n...
It might mean writing things that are unpublishable and forcing publishers into doing it anyway; it might mean circumventing or ignoring the structures of publishing in favor of means of circulation outside the bounds of capital and therefore free from the grasp of the invisible hand. It might mean boycott, pressure, and refusing to allow the return of the oppressive dailiness in any space we inhabit. It might mean being loud, annoying, and resolutely steadfast in our refusals and our insistences. It might mean joining with writers who are extending solidarity beyond the page and into direct actions against the complicity of our institutions, literary or otherwise. It might mean, too, building alternative and sustained networks of support for our fellow writers who lose jobs, opportunities, or face harassment. Like a net, we tie ourselves to one another to stop the dailiness from getting through; we tie ourselves tight enough so none of us get lost along the way. Maximal commitment, minimal loneliness, to paraphrase a comrade. If we are to consider our writing a space in which to fight, we’d better know who we’re fighting, who we’re fighting with, and why. Political thought and political education are the vital building blocks of that knowledge. Craft asks us to consider the language first and the politics second, tells us that a political education is not central but peripheral to being a writer. We must reject this. As Amiri Baraka argued in a 2004 lecture on art and politics: “You must raise the level of our understanding of the world… so that we understand the causal connections in the world, why it acts the way it does. So that we don’t believe everybody who smiles at us and gives us a broom is our friend. So that we know who are our friends and who are our enemies, and right now so that we can build that united front. What is the artist’s job? To make war. The artist’s job is unrelenting war on evil.” Craft is that lie. This Craft of the state, the Craft of the weapons manufacturing board members, the silent, silencing universities, the financially imbricated publishers, and the complicit awards bodies. We have to abandon it and write with sharper teeth, without politeness, without compromise. We have to learn, or build, or steal, or steal back, the craft we need for the long Intifada, which we carry with us to liberation and beyond. I use “Craft” here to describe the network of sanitizing influences exerted on writing in the English language: the influences of neoliberalism, of complicit institutions, and of the linguistic priorities of the state and of empire. Anticolonial writers in the U.S. and across the globe have long modeled alternative crafts which reject these priorities, and continue to do so in this present moment. Yet Craft still haunts our writing; these notes aim to clarify it, so we can rid ourselves of its influence. Above all, Craft is the result of market forces; it is therefore the result of imperial forces, as the two are so inextricably bound up together as to be one and the same. The Craft which is taught in Western institutions, taken up and reproduced by Western publishers, literary institutions, and awards bodies, is a set of regulatory ideas which curtail forms of speech that might enact real danger to the constellation of economic and social values which are, as I write this, facilitating genocide in Palestine and elsewhere across the globe. If, as Audre Lorde taught us, the master’s tools cannot dismantle the master’s house, then Craft is the process by which our own real
November 17, 2024 at 5:49 PM