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With
this
in
mind
it
seems
more
productive
to
think
of
blackness
as
the
general
condition,
and
racialised
whiteness
as
exceptional
and
perverse.
The
modality
of
whiteness
in
its
construction
as
the
central
iteration
of
racial
capitalism
is
exclusionary
and
exploitative.
It
seeks
to
homogenise
its
other(s).
Blackness
is
a
way
of
thinking
the
contrary
the
general,
open,
and
heterogeneous.
The
most
valuable
resource
of
blackness
is
what
douard
Glissant
calls
its
open
and
generative
ocean
of
relationality,
against
the
perverse
particularity
of
whiteness.
Whiteness
incorporates,
but
only
ever
against
blackness
as
its
limit-case
that
which
cant
be
white.
Blackness
indeed
is
produced
through
a
dialectic
between
racial
capitalism
and
the
black
radical
tradition,
or
at
least
this
is
its
front-line.
Its
formation
is
also
the
production
of
internal
difference,
or
the
relationship
between
the
expanding
interconnections
of
the
singular
experiences
of
colonized
peoples.
What
the
black
radical
tradition
is,
is
a
constant
differentiation,
or
heterogeneity
produced
alongside
the
expansion
of
racial
capitalism.
Black
study
is
the
modulation
of
the
general
antagonism
of
blackness
into
forms
of
sociality.
It
is
the
quotidian,
communal
manifestation
of
blackness
as
a
paraontology
of
lived
experience.
Black
social
life,
like
blackness,
is
not
singular,
in
that
it
is
not
simply
the
property
of
a
given
body,
but
the
manifestation
of
collective
experiences,
hapiticalities,
and
inhabitations.
Study
refers
to
a
generalized
coming
together
in
full
recognition
of
common
incompleteness.
Black
study
is
another
name
for
the
modes
of
social
organization
generated
by
black
diasporans.
In
contrast,
Black
Studies
is
a
specific
institutional
form,
which
tends
to
rely
upon
the
university
for
its
operation.
Historically
in
the
U.S.
the
formation
of
Black
Studies
arose
as
a
result
of
modes
of
black
study
placing
immense
pressure
upon
institutions.
The
pressure
was
never
solely
educational
but
part
of
a
continuum
of
events
taking
place
under
the
banner
of
Civil
Rights-Black
Power
a
constellation
we
would
call
an
instance
of
black
study.
Black
study,
in
this
historical
juncture,
would
have
continued
if
refused
entry
into
campuses,
because
it
preceded
the
campus
formation
and
it
was
part
of
a
general
attempt
to
structurally
overturn
U.S.
society.
Thus
it
was
a
class
politics
also.
To
the
extent
that
our
discussions
have
taken
on
any
specific
patterns,
the
questions
we
have
tended
to
return
to
regularly
have
been
built
around
the
nature
of
the
relation
between
these
three
categories.
Through
a
sustained
examination
of
a
general,
acategorical
blackness
as
it
emerges
from
a
particular
historical
experience
(Cedric
Robinson,
W.E.B.
Du
Bois,
Hortense
Spillers,
C.L.R.
James,
Fred
Moten,
Paul
Gilroy,
Claudia
Jones,
Ambalavaner
Sivanandan,
David
Roediger,
Ranajit
Guha,
Gayatri
Chakravorty
Spivak),
we
have
thought
about
specific
instances
of
its
realization
as
performance,
culture,
collective
organization
amongst
otherwise
oppressed
and
exploited
peoples
(free
jazz,
soundsystem
culture,
Black
Audio
Film
Collective,
Southall
Black
Sisters),
and
how
these
relate
to
institutional
politics
of
universities
(to
what
extent
is
it
possible
to
think
about
and
teach
the
previous
two
tendencies/formations
in
higher
education?
Has
this
happened
in
the
past?
If
so,
how
and
what
forms
did
it
take?).
need
not
mean
survival,
but
simply
a
refusal
to
accept
that
the
very
collectivity
of
the
group
be
unable
to
flourish.
Repudiation
of
forms
of
recognized
knowledge
production.
Black
Studies,
because
of
its
institutional
orientation,
naturally
has
to
involve
itself
in
the
forms
of
knowledge
production
that
universities
reify.
We
already
know
what
its
like
to
be
on
the
wrong
side
of
canons
and
disciplines.
The
requirements
as
they
are
required
of
us
might
be
the
end
of
thinking
before
it
even
begins.
Black
study
means
that
a
group
does
not
need
to
involve
itself
in
anything
other
than
the
expression
of
its
internally
determined
function.
Again
it
might
be
shooting
a
video
on
a
hand-held
phone,
selling
bbq
from
your
front
garden,
or
organizing
a
vigil
after
another
death
in
police
custody.
Thought.
By
extension,
the
notion
of
thought
in
the
course
of
black
study
is
not
limited
to
atomised
scholarly
labor.
Thought
in
this
setting
is
not
the
product
of
a
single
mind,
but
the
organic
expression
of
the
collective.
What
black
study
is
about,
if
anything,
is
the
(re)production,
sustenance
and
defense
of
a
general
intellectuality.
This
is
not
to
refuse
writing
but
to
refuse
research
outputs.
Lets
reconsider
the
performative
labor
of
academia
as
part
of
the
performative
labor
of
intellectualism.
Who
wants
to
work
hard
to
write
a
book
alone?
Or
who
wants
to
talk
about
how
hard
they
work
to
write
a
book
alone?
In
place
of
something
like
impact
we
would
prefer
to
talk
about
more
generalized
collective
operations,
that
find
their
expression
in
given
moments
through
production
of
texts,
filming,
recording,
dancing,
organizing,
stealing.
Pleasure.
There
is
nothing
wrong
with
enjoyment,
of
taking
care
of
each
others
needs
and
taking
pleasure
in
our
collective
dereliction.
If
we
are
told
we
need
to
be
corrected,
revel
in
the
incorrectness,
of
being
bent,
queer,
overweight,
drunk,
high,
of
spending
too
much
when
we
have
too
little,
of
not
working
hard
enough
to
lift
ourselves
up.
We
recognize
that
much
of
what
we
have
set
out
above
sounds
like
a
simple
reproduction
of
Hardt
and
Negris
multitude
because
the
implication
is
that
black
study
is
already
taking
place,
everywhere
outside
the
academy.
But
we
would
also
say
that
the
other
term
of
this
is
Black
Studies
as
an
institutional
form
seeking
more
inclusion
and
representation
in
the
failing
university
as
it
is.
So,
without
falling
back
on
the
first
position,
we
seek
models
of
black
study
that
have
already
taken
place,
which
we
might
want
Black
Studies
to
become:
The
Brazilian
artist
Hlio
Oiticica
found
black
study
taking
place
in
the
favelas
of
Rio
de
Janeiro
in
the
form
of
Samba
during
the
early
1960s.
Oiticicas
entry
into
black
study
was
by
way
of
Samba
classes
where
he
found
what
Laura
Harris
calls
the
aesthetic
sociality
of
blackness.
When
Oiticica
was
asked
to
exhibit
at
the
National
Gallery
he
filled
the
space
with
some
minimal
decorations
of
the
favela
corrugated
iron
etc.
On
the
opening
night
he
planned
to
take
his
Samba
class
to
the
gallery
where
they
would
hold
a
session
in
the
space.
The
gallery
organizers
freaked
out
at
people
from
the
favela
coming
to
the
gallery
and
refused
to
let
them
in.
Instead
Oiticica
and
his
group
held
the
class
in
the
grounds
outside
the
museum,
where
eventually
so
many
people
joined
them
that
it
became
difficult
to
enter
the
gallery,
and
besides
the
art
was
taking
place
outside.
This
serves
as
a
parable
with
regard
to
black
study
and
the
exclusionary
university.
The
argument
seems
to
be
now:
Well,
we
have
one
respected
black
academic.
Now
that
we
have
a
foothold
we
can
get
two
to
be
accepted.
What
Oiticica
does
instead,
is
to
make
apparent
the
exclusionary
function
of
the
institution,
whilst
at
the
same
time
turning
it
inside
out
from
fort
to
surround,
as
conceived
by
Stefano
Harney
and
Fred
Moten
opening
it
whilst
showing
its
paucity.
Black
Studies
in
the
university
now
granting
access
whilst
what
is
being
granted
access
to
is
rapidly
being
eroded
should
be
constructed
always
with
an
eye
to
performing
this
sort
of
opening
out.
Secondly,
grime.
Despite
an
attempt
by
the
Metropolitan
Police
to
effectively
render
grime
music
illegal
(through
the
use
of
Form
696)
and
increasing
media
hysteria
which
could
not
see
those
who
made
or
listened
to
this
music
as
anything
other
than
an
affected
and
affectable
violent
criminal
class,
grime
persisted
and
flourished
during
the
early
2000s
in
London.
This
was
not
because
those
within
the
scene
sought
to
disprove
any
assumptions
made
about
them,
but
instead
through
an
active
increase
in
the
aesthetic
antagonism
and
organizational
fugitivity
which
shaped
the
scene.
We
could
think
of
this
black
study
as
a
war
of
transmission,
whereby
the
attempt
to
remove
grime
from
clubs
and
public
spaces
only
fuelled
the
potency
of
its
use
of
pirate
radio
technology
to
broadcast
the
sound
across
the
city.
The
types
of
mobility,
competition,
tension,
collectivity,
and
violence
required
to
sustain
this
scene/activity,
provide
for
us
not
so
much
a
group
model
which
is
repeatable,
but
a
mode
of
study
whose
mineral
interior
we
believe
is
reproducible.
Some
might
argue
that
the
examples
of
black
study
we
have
mapped
out
are
dependent
upon
a
romantic
ideal
of
black
social
life.
We
would
not
disagree
with
such
a
criticism,
but
then
we
wouldnt
see
it
as
a
criticism
anyway.
When
we
turn
to
instances
of
black
study
they
overwhelmingly
tend
to
be
in
terms
of
everyday
culture,
music,
film,
art.
This
is
not
to
say
that
we
are
not
invested
in
issues
of
housing,
health
or
policing,
or
that
we
draw
a
distinction
between
the
former
(soft)
and
the
latter
(hard)
aspects
of
society.
Rather
we
exhibit
a
tendency
towards
what
some
would
call
black
aesthetics
as
they
relate
to
the
expression
of
the
collective
body
in
ways
that
are
not
reducible
to
the
(rational)
racial
ontology
of
anti-racism.
We
are
interested
in
black
study
as
it
re-imagines,
experiments
with,
creates
new
forms
of
sociality,
affect,
knowledge,
and
operates
as
a
subjective
mode
of
antagonism
always
escaping
racial
capitalism.
This
to
us
seems
an
imperative
given
the
inability
of
current
black
praxis
to
break
out
of
the
language,
forms
and
logics
of
neoliberalism.
Having
fleshed
out
our
thought
experiment
on
black
study,
wed
like
to
think
ahead
to
our
roundtable
and
pose
some
questions
for
the
Black
Studies
Association,
and
anyone
else
whod
like
to
join
the
discussion
whether
at
the
conference
or
online:
1
How
do
we
study
the
black
radical
tradition
in
the
UK
without
monumentalising
it?
What
is
at
stake
in
the
formation
of
a
disciplinary
canon?
2
Does
the
so-called
US-UK
special
relationship
reduce
black
thought
to
the
nation-state?
How
do
we
conceive
of
black
study
as
transnational?
Is
there
an
essential
notion
of
black
thought
or
one
that
has
been
globally
produced
and
articulated
with
other
struggles
and
resistances
(feminist,
trans,
queer,
class,
indigenous,
subaltern,
peasant)?
3
Should
the
Black
Studies
Association
be
closer
to
a
collective
organisation
that
creates
an
infrastructure
for
black
study?
Does
it
need
to
include
within
its
remit
creating
projects,
events
and
spaces
for
reading,
debate,
intervention,
as
well
in
terms
of
publishing
and
a
communication
network
that
enables
forms
of
disseminating
black
work
that
is
outside
the
logic
of
corporate
control?
Finally,
we
would
like
to
stress
that
all
we
have
written
here
is
done
so
out
of
a
certain
spirit.
Firstly
it
is
a
product
of
the
bonds
that
hold
us
as
a
group
together.
More
importantly
it
is
issued
out
of
the
hope
for
future
friendship
amongst
those
who
share
our
commitments
to
the
historical
force
of
the
black
radical
tradition,
even
if
they
conceive
of
it
differently.
Wed
like
to
think
that
most
of
those
we
have
hung
out
with
and
will
hang
out
with
in
the
future,
share
our
belief
that
the
current
abomination
which
passes
for
a
world
is
fucking
with
us
all.
Our
only
intention
is
to
try
to
alleviate
some
of
what
ails
us
so
that
when
it
hits
you
you
feel
no
pain.
Black Study Group (London): Simon Barber, Dhanveer Brar, Victor Manuel Cruz,
Sam Fisher, Lucie Mercier, Ashwani Sharma.
Article
from
darkmatter
Journal:
http://www.darkmatter101.org/site
URL
to
article:
http://www.darkmatter101.org/site/2015/09/29/the-
movement-of-black-thought-study-notes/