unPoliceYrMind

tierracita:

Today is the anniversary (memorial) of the day that the Treaty of Gaudelupe-Hildago was signed. 

Never forget. Borders are fiction. Borders came after we were already here. 

(Source: chicana, via beanonwire)

indians-vs-cowboys:

November 3rd, 2011, in front of the National Assembly in Seoul, South Korea, a man is blocked by riot police during a protest against a so-called “Free Trade Agreement” with the United States. Thousands of protesters including farmers, unionised workers and university students took part in the demonstration.
(Photo REUTERS / Jo Yong-Hak)

(Source: theinvisiblecommission)

readnfight:

a-small-island:

As a resident of Harlem living in the forefronts of gentrification, I understand this person’s sentiment completely. The way the person expressed their sentiment may not be nice, but this is sooo insignificant compare to the complaints I hear from long time Harlem residents about how their rents are being raised or about how they are being pushed out because of the construction of new housing developments for upper class people (who almost always happen to be white). It’s not fair, especially for those who are not living in communities of lower class people of color, to completely disregard this person’s point of view because they are being “reverse racists” (how does that even make sense). It breaks my heart to see murals esp. the Puerto Rican murals that I always admired as a child to be destroyed or painted over b/c new folks are moving in. So yeah, when I see a new comer who is white I do think “get out.” It would be different if there were actually efforts to help preserve the latino/carribean/black culture that has flourished in Harlem and to help struggling residents but no. Money talks, and the people of color who do not have the money in this neighborhood are unfortunately pushed out.  I don’t wanna come to a Harlem that is a replica of downtown manhattan where a starbucks is on every corner. I want the mama and papa shops owned by people of color to exist and thrive. I want to hear the loud latino and hip-hop rhythms on the streets of the summer or coming from the houses of residents. I don’t want to hear that the cops are being called b/c the new comers who are unfamiliar with the culture complain of the loud music. 

Gentrification is just a more clean way of saying colonialism. 

dead ass

Re-reblogging this; fuck politeness in the face of colonialism. Naw, I will NOT be polite to that shit.

(Source: badatpettingcats, via adailyriot)

“Time and the University”

- check out this article I just got published, co-written with Elizabeth Johnson and Bruce Braun.  Download it free from the open access publisher, ACME: An International E-journal of Critical Geography.  Here’s an overview of it:

Over the past twenty years, university administrators in North America, Europe and elsewhere have used the apparent ‘crisis’ in higher education as an opportunity to roll out neoliberal policies. For many working in the academy, the effect has been felt as a very real crisis of time, as budgets, resources and job positions are cut, and the working day is stretched to the limit. Resistance has often taken the form of struggles over wages and job security, and, by extension, over time measured in terms of the length and intensity of the working day. While such struggles are necessary, our contention is that they are not enough. Extending the distinction between kairos and chronos as developed in the writings of Giorgio Agamben, Antonio Negri, and Cesare Casarino, we wager that transforming higher education must involve more than “making more time” for our work; it must also “change” time. Only by so doing, we argue, can we realize — and expand upon — the university’s potential to interrupt the empty, homogenous time of capital and cultivate non-capitalist alternatives in the here-and-now. This paper thus makes three moves: one which critiques and analyzes the practices by which the university harnesses the creative time of living labor, making it both useful and safe for capital; a second which develops a ‘revolutionary’ theory of time that enables us to see capital not as the generative source of innovation, but instead as parasitic upon it; and a third, affirmative, move that explores experiments within and beyond the university with self-valorizing practices of collective learning, no longer as resource for state and capital, but as part of the ‘expansionary’ time of the common.