"The particular individual, so far as content is concerned, has also to go through the stages through which the general mind has passed, but as shapes once assumed by mind and now laid aside, as stages of a road which has been worked over and levelled out. Hence it is that, in the case of various kinds of knowledge, we find that what in former days occupied the energies of men of mature mental ability sinks to the level of information, exercises, and even pastimes, for children; and in this educational progress we can see the history of the world’s culture delineated in faint outline. This bygone mode of existence has already become an acquired possession of the general mind, which constitutes the substance of the individual, and, by thus appearing externally to him, furnishes his inorganic nature. In this respect culture or development of mind (Bildung), regarded from the side of the individual, consists in his acquiring what lies at his hand ready for him, in making its inorganic nature organic to himself, and taking possession of it for himself. Looked at, however, from the side of universal mind qua general spiritual substance, culture means nothing else than that this substance gives itself its own self-consciousness, brings about its own inherent process and its own reflection into self."
Preface to the Phenomenology of Spirit (1807)
THE MOST ICONIC MOMENT in Cannibal Tours, Dennis O’Rourke’s 1988 documentary about the absurdities of global tourism, comes 40 minutes into the film, when European and American tourists visit a village along Papua New Guinea’s once-isolated Sepik River. As the sweaty white folks wander around snapping photos and haggling for souvenirs, a handsome young Papuan tribesman speaks to an offscreen interviewer, earnestly explaining what he thinks of the outsiders.
"When the tourists come to our village, we are friendly towards them," he says, his words translated in the subtitles. "They like to see all the things in the village. We accept them here." While he’s saying this, an elderly German woman wearing high-hitched khaki trousers and silver horn-rimmed spectacles creeps into the background, fumbles with the settings on her camera, and — oblivious to what the tribesman is saying — snaps a picture of him before scuttling back out of the frame. Upon initial viewing, this interaction seems to perfectly encapsulate the strained guest-host dynamic portrayed in Cannibal Tours: even as the Sepik native takes pains to affirm the humanity of tourists, the tourist’s first instinct is to treat him like scenery.
Our era accumulates powers and imagines itself as rational. But no one recognizes these powers as their own. Nowhere is there any entry to adulthood. The only thing that happens is that this long restlessness sometimes eventually evolves into a routinized sleep. Because no one ceases to be kept under guardianship. The point is not to recognize that some people live more or less poorly than others, but that we all live in ways that are out of our control.
At the same time, it is a world that has taught us how things change. Nothing stays the same. The world changes more rapidly every day; and I have no doubt that those who day after day produce it against themselves can appropriate it for themselves.
The only adventure, we said, is to contest the totality, whose center is this way of living, where we can test our strength but never use it. No adventure is directly created for us. The adventures that are presented to us form part of the mass of legends transmitted by the cinema or in other ways; part of the whole spectacular sham of history.
Until the environment is collectively dominated, there will be no real individuals — only specters haunting the objects anarchically presented to them by others. In chance situations we meet separated people moving randomly. Their divergent emotions neutralize each other and reinforce their solid environment of boredom. As long as we are unable to make our own history, to freely create situations, our striving toward unity will give rise to other separations. The quest for a unified activity leads to the formation of new specializations.
And only a few encounters were like signals emanating from a more intense life, a life that has not really been found.
Guy Debord - Critique of Separation
Society loves to portray the Black Panthers as the villains in America. They’ll only tell you that they held guns and were “militant”. The Black Panthers did many positive things for the Black Community; the Free Breakfast Program is one of them. It was designed to feed Black Children a good breakfast each morning so they could retain information at school. Too many Black Children, to this very day, go to school hungry because they cannot afford food in the morning. It has been proven that students do not learn as well when they are hungry. The Panthers were aware of this and wanted to ensure they had the opportunity to receive an adequate meal. As Huey said, “The Children always inherit the Revolution” so obviously they needed and still need to be invested in. They’ll never tell you about this but I’m not surprised. “I Do Not Expect The White Media to Show Positive Black Images.” Written By @KingKwajo
“I Do Not Expect The White Media to Show Positive Black Images.”
i’m currently residing in the most inconsequential city on the planet: boston. i need to overcome my overwhelming sense of isolation and inertia here in crapville. so if there are any tumblr comrades out there who live in the boston area and would like to get together to form a study group or whatever drop me a line in my ask box. perhaps we could drink wine/beer, read something interesting and then piss all over it. then take it from there. strictly autonomist/situationist/commie lit. love + peace.
Yet the small entrepreneur has not quit easily. Increasingly his weapons have become political: a tricky realm reflecting economic forces as much or more than political will. While spearheading the drive of technology, the enemies of the small entrepreneur have also fought with political as well as with economic weapons. These enemies have been winning without benefit of popular upsurges; their strength has not been people, but technology and money and war. Their struggle has been hidden, relentless, and successful.
'Middle-class radicalism' in the United States has been in truth reactionary, for it could be realized and maintained only if production were kept small-scale. The small entrepreneur and his champions have accepted the basic relations of capitalism, but have hung back at an early stage, and have gained no leverage outside the system with which they might resist its unfolding. In their politics of desperation against large-scale property, small businessmen and independent farmers have demanded that the state guarantee the existence and profits of their small properties.