Saturday, 19 September 2020

Quoting Ruth Bader Ginsburg

"I ... try to teach through my opinions, through my speeches, how wrong it is to judge people on the basis of what they look like, color of their skin, whether they’re men or women." 
Ruth Bader Ginsburg
"Feminism … I think the simplest explanation, and one that captures the idea, is a song that Marlo Thomas sang, 'Free to be You and Me.' Free to be, if you were a girl—doctor, lawyer, Indian chief. Anything you want to be. And if you’re a boy, and you like teaching, you like nursing, you would like to have a doll, that’s OK too. That notion that we should each be free to develop our own talents, whatever they may be, and not be held back by artificial barriers—manmade barriers, certainly not heaven sent." 
Ruth Bader Ginsburg

"[W]hen I’m sometimes asked when will there be enough [women on the supreme court]? And I say ‘When there are nine.’ People are shocked. But there’d been nine men, and nobody’s ever raised a question about that." 

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photograph via

Tuesday, 8 September 2020

The White Negro. Superficial Reflections on the Hipster (by Norman Mailer, 1957)

Probably, we will never be able to determine the psychic havoc of the concentration camps and the atom bomb upon the unconscious mind of almost everyone alive in these years. For the first time in civilized history, perhaps for the first time in all of history, we have been forced to live with the suppressed knowledge that the smallest facets of our personality or the most minor projection of our ideas, or indeed the absence of ideas and the absence of personality could mean equally well that we might still be doomed to die as a cipher in some vast statistical operation in which our teeth would be counted, and our hair would be saved, but our death itself would be unknown, unhonored, and unremarked, a death which could not follow with dignity as a possible consequence to serious actions we had chosen, but rather a death by deus ex machina in a gas chamber or a radioactive city; and so if in the midst of civilization—that civilization founded upon the Faustian urge to dominate nature by mastering time, mastering the links of social cause and effect—in the middle of an economic civilization founded upon the confidence that time could indeed be subjected to our will, our psyche was subjected itself to the intolerable anxiety that death being causeless, life was causeless as well, and time deprived of cause and effect had come to a stop.



The Second World War presented a mirror to the human condition which blinded anyone who looked into it. For if tens of millions were killed in concentration camps out of the inexorable agonies and contractions of super-states founded upon the always insoluble contradictions of injustice, one was then obliged also to see that no matter how crippled and perverted an image of man was the society he had created, it wits nonetheless his creation, his collective creation (at least his collective creation from the past) and if society was so murderous, then who could ignore the most hideous of questions about his own nature?



Worse. One could hardly maintain the courage to be individual, to speak with one’s own voice, for the years in which one could complacently accept oneself as part of an elite by being a radical were forever gone. A. man knew that when he dissented, he gave a note upon his life which could be called in any year of overt crisis. No wonder then that these have been the years of conformity and depression. A stench of fear has come out of every pore of American life, and we suffer from a collective failure of nerve. The only courage, with rare exceptions, that we have been witness to, has been the isolated courage of isolated people.

It is on this bleak scene that a phenomenon has appeared: the American existentialist—the hipster, the man who knows that if our collective condition is to live with instant death by atomic war, relatively quick death by the State as l’univers concentrationnaire, or with a slow death by conformity with every creative and rebellious instinct stifled (at what damage to the mind and the heart and the liver and the nerves no research foundation for cancer will discover in a hurry) , if the fate of twentieth century man is to live with death from adolescence to premature senescence, why then the only life-giving answer is to accept the terms of death, to live with death as immediate danger, to divorce oneself from society, to exist without roots, to set out on that uncharted journey into the rebellious imperatives of the self. In short, whether the life is criminal or not, the decision is to encourage the psychopath in oneself, to explore that domain of experience where security is boredom and therefore sickness, and one exists in the present, in that enormous present which is without past or future, memory or planned intention, the life where a man must go until he is beat, where he must gamble with his energies through all those small or large crises of courage and unforeseen situations which beset his day, where he must be with it or doomed not to swing. The unstated essence of Hip, its psychopathic brilliance, quivers with the knowledge that new kinds of victories increase one’s power for new kinds of perception; and defeats, the wrong kind of defeats, attack the body and imprison one’s energy until one is jailed in the prison air of other people’s habits, other people’s defeats, boredom, quiet desperation, and muted icy self-destroying rage. One is Hip or one is Square (the alternative which each new generation coming into American life is beginning to feel) one is a rebel or one conforms, one is a frontiersman in the Wild West of American night life, or else a Square cell, trapped in the totalitarian tissues of American society, doomed willy-nilly to conform if one is to succeed.

A totalitarian society makes enormous demands on the courage of men, and a partially totalitarian society makes even greater demands for the general anxiety is greater. Indeed if one is to be a man, almost any kind of unconventional action often takes disproportionate courage. So it is no accident that the source of Hip is the Negro for he has been living on the margin between totalitarianism and democracy for two centuries. But the presence of Hip as a working philosophy in the sub-worlds of American life is probably due to jazz, and its knife-like entrance into culture, its subtle but so penetrating influence on an avant-garde generation—that post-war generation of adventurers who (some consciously, some by osmosis) had absorbed the lessons of disillusionment and disgust of the Twenties, the Depression, and the War. Sharing a collective disbelief in the words of men who had too much money and controlled too many things, they knew almost as powerful a disbelief in the socially monolithic ideas of the single mate, the solid family and the respectable love life. If the intellectual antecedents of this generation can be traced to such separate influences as D. H. Lawrence, Henry Miller, and Wilhelm Reich, the viable philosophy of Hemingway fits most of their facts: in a bad world, as he was to say over and over again (while taking time out from his parvenu snobbery and dedicated gourmandise), in a bad world there is no love nor mercy nor charity nor justice unless a man can keep his courage, and this indeed fitted some of the facts. What fitted the need of the adventurer even more precisely was Hemingway’s categorical imperative that what made him feel good became therefore The Good.

::: More/via: Dissent

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photographs via and via

Monday, 7 September 2020

Nina Simone's Letter to Langston Hughes

Then too, if I'm in a negative mood and want to get more negative (about the racial problem, I mean) if I want to get downright mean and violent I go straight to this book and there is also material for that.



Sometimes when I'm with white "liberals" who want to know hy we're so bitter - I forget (I don't forget - I just get tongue-tied) how complete has been the white race#s rejection of us all these years and when this happens I go get your book.



I know one thing - I've always admired you and been proud of you - respected you and felt honored to know you - but brother, you got a fan now!





images via

Tuesday, 1 September 2020

Risk of Being Killed by Police in the United States

"We find that African American men and women, American Indian/Alaska Native men and women, and Latino men face higher lifetime risk of being killed by police than do their white peers. We find that Latina women and Asian/Pacific Islander men and women face lower risk of being killed by police than do their white peers. Risk is highest for black men, who (at current levels of risk) face about a 1 in 1,000 chance of being killed by police over the life course. The average lifetime odds of being killed by police are about 1 in 2,000 for men and about 1 in 33,000 for women. Risk peaks between the ages of 20 y and 35 y for all groups. For young men of color, police use of force is among the leading causes of death."



"Police in the United States kill far more people than do police in other advanced industrial democracies", particularly black men under 30. Here some figures: 
Between the ages of 25 y and 29 y, black men are killed by police at a rate between 2.8 and 4.1 per 100,000, American Indian and Alaska Native men are killed at a rate between 1.5 and 2.8 per 100,000, Asian/Pacific Islander men are killed by police at a rate between 0.3 and 0.6 per 100,000, Latino men at a rate between 1.4 and 2.2 per 100,000, and white men at a rate between 0.9 and 1.4 per 100,000. Inequalities in risk persist throughout the life course.
Interesting links:
::: The Counted. People killed by police in the US (The Guardian): LINK
::: Mapping Police Violence: LINK
::: Police Shootings Database (The Washington Post): LINK

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- Edwards, F, Lee, H. & Esposito, M. (2019). Risk of being killed by police use of force in the United States by age, race–ethnicity, and sex. PNAS, 116 (34) 16793-16798.
- photograph via