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This book explains the racial construction of mixed-race Latinxs in the Americas, centring an intersectional analysis in the theory of coloniality. It explores the first person experience with an analysis of semiotic structures and connects theory and history to action.
Creolizing Practices of Freedom argues that many of our long-standing debates over the concept of freedom have been bound up in the politics of purity—explicitly or implicitly insisting on clear and distinct boundaries between self and other or between choice and coercion. In this model, freedom becomes a matter of purifying the self at the individual level and the body politic at the larger social level. The appropriate response to this is a creolizing theory of freedom, an approach that sees indeterminacy and ambiguity not as tragic flaws, but as crucial productive elements of the practice of freedom.
Heavy makeup, gaudy jewelry, dramatic hairstyles, and clothes that are considered cheap, fake, too short, too tight, or too masculine: working-class Black and Latina girls and women are often framed as embodying "excessive" styles that are presumed to indicate sexual deviance. In Aesthetics of Excess Jillian Hernandez examines how middle-class discourses of aesthetic value racialize the bodies of women and girls of color. At the same time, their style can be a source of cultural capital when appropriated by the contemporary art scene. Drawing on her community arts work with Black and Latina girls in Miami, Hernandez analyzes the art and self-image of these girls alongside works produced by contemporary artists and pop musicians such as Wangechi Mutu, Kara Walker, and Nicki Minaj. Through these relational readings, Hernandez shows how notions of high and low culture are complicated when women and girls of color engage in cultural production and how they challenge the policing of their bodies and sexualities through artistic authorship.
This is a collection of eleven chapters and an introduction that develop key arguments in decolonial feminism, particularly, the coloniality of gender, the critique of white and Eurocentric feminisms, the imbrication between gender, race, and colonialism, feminicides, and the coloniality of democracy and public institutions. The introduction addresses the path of decolonial feminism: from a new approach to understanding the relationship between gender as a category, race, and colonialism that combined U.S. Third World feminism and scholarship on coloniality and decoloniality to its exponential growth in the hands of activists and engaged scholars from Latin America and the Caribbean. Today, much of the literature on decolonial feminism in Latin America and the Caribbean remains unknown in the U.S. This anthology seeks to start remedying this problem with seven translations of work originally written in Spanish, and three essays originally written in English that address the fundamental concepts of decolonial feminism as well as its contributions to important contemporary political and intellectual debates.
Decrypting Power aims to reach a unifying concept that allows the connection of the fundamental theses stemming from critical legal studies, Subaltern studies, decolonization, law and society, global political economy, critical geopolitics and theories of de-coloniality. This volume proposes that this concept is the ‘encryption of power’, a category of analysis that reveals the weakness of political liberalism when it takes the place of the legitimate fundament of democracy, as well as its consummate capacity to conceal new mechanisms of global power. The theory of encryption of power understands that there is only a world where difference exists as the fundamental and sole order, but also that such a possibility is heavily obstructed by the concentration of power in forms of oppression. The world hangs on the thread of this entangled reality, made up of difference and its denial, of democracy and its simulations, of truth and its codifications. The decryption of power is then, above all, a theory of justice essential to radical democracy, which comes fully-equipped to prevail over the conditions that deny the possibility of an egalitarian world.
A critique of theory through literature that celebrates the diversity of black being, The Desiring Modes of Being Black explores how literature unearths theoretical blind spots while reasserting the legitimacy of emotional turbulence in the controlled realm of reason that rationality claims to establish. This approach operates a critical shift by examining psychoanalytical texts from the literary perspective of black desiring subjectivities and experiences. This combination of psychoanalysis and the politics of literary interpretation of black texts helps determine how contemporary African American and black literature and queer texts come to defy and challenge the racial and sexual postulates of psychoanalysis or indeed any theoretical system that intends to define race, gender and sexualities. The Desiring Modes of Being Black includes essays on James Baldwin, Sigmund Freud, Melvin Dixon, Essex Hemphill, Assotto Saint, and Rozena Maart. The metacritical reading they unfold interweaves African American culture, Fanonian and Caribbean thought, South African black consciousness, French theory, psychoanalysis, and gender and queer studies.
Few contemporary intellectuals have attempted to inform theory, the academy and social change as does Lewis Gordon. Following his own path of Fanon, Cesaire and Said, Gordon’s work is an urgent call to action that is critical ‘in the trying times’ in which we find ourselves. In this important book, international scholars from many disciplines and areas of life engage in Gordon’s work to prod, rattle and rethink our thinking to inform and change our practices as humans in institutions, politics, and the personal, legal and social paradigms. The book focuses on the importance of radical theory and thinkers to push for projects of change in the area of Black Existentialism. Gordon’s now extensive oeuvre personifies this. The essays use the work of Lewis Gordon to demonstrate how theory and thought be can used for transformation of existence, antiracism and critiques of alterity, resistance, pedagogy, political action theory and disciplinary decadence in the academy and beyond.
Covering the period from the interwar years through the arrival of the steamship SS Empire Windrush from Jamaica in 1948 and culminating in the period of decolonization in the British Caribbean by the early 1970s, this project situates the development of networks of communication, categories of identification, and Caribbean radical politics both in the metropole and abroad. Blackening Britain explores how articulations of Caribbean identity formation corresponded to the following themes: organic collective action, political mobilization, cultural expressions of shared consciousness, and novel patterns of communication. Blackening Britain shows how colonial migrants developed tools of resistance in the imperial center predicated on their racialized consciousness that emerged from their experiences of alienation and discrimination in Britain. This book also interrogates the ways in which prominent West Indian activists, intellectuals, political actors, and artists conceived of their relationship to Britain. Ultimately, this work shows a move away from British identity and a radical, revolutionary consciousness rooted in the West Indian background and forged in the contentious space of metropolitan Britain.
Philosophically addressing three fundamental aspects of the Kamëntšá, an indigenous culture located in the southwest of Colombia, this book is an investigation of how a native culture creates meaning. Time, beauty and spirit are key philosophical experiences within the Kamëntšá culture which should be interpreted both as constituting and as constituted symbols because of their historicity and actuality and their potential power of transformation. The book addresses these living symbols that take hold of the past but whose significance goes beyond their antiquity through the traditions of storytelling and dance, ritual, healing and ceremony as well as the fraught political histories of colonialism and the ownership of the land. The author, raised within Kamëntšá culture, weaves personal experience with philosophical insights and significance of the Kamentsa culture, presented through its own frameworks and narratives. The philosophical dimensions of Kamentsa culture are articulated and contextualized within a legacy of colonial domination by long-term Spanish and Catholic rule that enacts the necessary separation of Kamentsa ideas from their representations through Catholic hermeneutic approaches. However, the book also embraces intercultural philosophical engagement, as the methodological approach is formed partly through some modern and contemporary Western thinkers as well as indigenous writers and figures like Carlos Tamabioy and N. Scott Momaday.
This book argues that International Investment Law system – IIL - was the result of a colonial project within a capitalist system that has been influenced by the developmentalism discourse and the neoliberal ideology, becoming an instrument that facilitated forms of systemic violence against Third World countries. In order to develop this argument, Enrique Prieto-Rios uses post-war critical thought, chiefly Fanon as interpreted by Lewis R Gordon, the works pursued by academics, part of the Caribbean Philosophical Association, the Institute for Global Law and Policy, the international law from below (southern perspectives), and critical economic thought— particularly the notable economic contributions of Ha-Joon Chang and Latin-American philosopher Enrique Dussel.