darknessoutside

Everybody Hates the Police

Reflections on the blockade of IMARC, police violence and how to act politically against it.

For a few days in late October, protesters attempted to shut down the International Mining and Resources Conference (IMARC) because fuck mining and capitalist resource extraction as it murders Indigenous peoples, devastates the environment and creates the conditions for the world to burn. Numbers weren’t large enough and tactics not fluid enough* to be entirely successful but there was significant disruption.

And so the police went hard. And people were staunch. And the police went harder. I’ve been up close with plenty of scenes of police violence and even still it was distressing as I stood there unable to see – having lost my glasses in the scuffles – but hearing people wailing and being sick from the effects of copious amounts of capsicum spray used viciously at close quarters.

Anti-colonial Affections: How migrants might spurn white Australia’s demands for love in favour of solidarity with Aboriginal resistance.

written in early 2019.

A veil of innocence

An affectation of innocence underscores white Australia’s relation to non-white migrants who arrive here. It exists as a certainty in the inherent goodness of the structures of liberal democracy, a belief that the welcome that has been given to us migrants is charitable and tolerant in such a way that reinforces a position of benevolent authority. In conjunction with this belief is the sense that non-white migrants are always looking to exploit the naïve, kindness of white Australia. This is a continuation of racist, colonial narratives that disguises the violence of colonisation by positioning white people as constantly endangered by the lurking, dangerous brown/ black other, who will use any means – barbaric and violent or sneaky and underhanded – to access all the goodness of white society. The sense of fragility and paranoia that these colonial narratives engender mean that migrants’ place here is predicated on endlessly demonstrating our gratitude for having been allowed to stay. We are expected to display our affection and attachment in ways that are both recognisable to, and uphold, the assumed neutrality of liberal democracy by not calling it for what it is: white, liberal democracy. This veil of innocence, of impartiality, attempts to obscure a founding violence that defines all racial politics in this country, while allowing for the ongoing exploitation and dispossession faced by First Nations people.

Propagandhi – Victory Lap

The cops shoot dead a young Indigenous man in his home in Yuendumu. The eastern seaboard burns. The coloniser’s logic won’t let them make the connection between genocide, relentless resource extraction and ecocide.

This track is where my head is at. Here are the lyrics:

When the flames engulfed the home of the brave, the stampede toward the border was in vain. Faces palmed, faces paled as the wall they said would make them great could not be scaled. When the free-market fundamentalist steps on a roadside bomb outside Kandahar bleeding to death, I swear to Ayn Rand I’ll ask if he needs an invisible hand. You say #notallcops. You say #notallmen. Yeah you insist #itsonly99%. There’s nothing new for you to learn. Ok, sit back, relax and watch it all burn. The colossal waste of energy: talent upon the talented, freedom upon the free. This whole damn beautiful life wasted on you and me. God are you there? It’s me, in the denim jacket. Are you receiving my prayers through the noise and cosmic static? God are you there? Can you confirm i’m on the right goddamn planet?!? The day the rapture came, a forgettable event. The clouds, they opened up and not a single person went. To the chromatic whistle of a carousel calliope stomp the citizens of our clown idiot dingbat society.

When Peter Dutton be struttin’ like he’s motherfucking Stringer Bell, it’s time we all get our Omar on.

There comes a point when it’s probably better to accept that the most well-developed ethical response has been scattered by the unrelenting winds of shit-baggery and there’s not much to do except roll with the visceral disgust as the stench hits our nostrils. That point occurred last week as we were treated to an online promotional video featuring Home Affairs Minister, Peter Dutton in an American SUV, cruising into a car dealership and shaking hands with the workers – all to a banging DMX soundtrack. The promo introduces Dutton with the tagline, ‘the baddest MP’, and along with the choice of vehicle and music is a trolling attempt to bring him cred as some ‘badass’, gangster politician who does what’s needed to get ‘it’ done.

Resistance From Beyond the Coloniser State: reflections from a few days at the DjabWurrung Heritage Protection Embassy

(from my notebook): The embassy is spread across three camp sites, each a few kilometres apart. It is a beautiful stretch of bush, a land signposted by awesome gums with secret hollows and gnarly limbs – the sacred birthing trees of the DjabWurrung people. You feel the presence of history in this country, of lives having passed through here for millenia, existing in symbiosis with everything this landscape provides. And all fully framed by the stunning, imposing presence of the sandstone outcrops and ranges known as Gariwerd. The highway cuts through like a scar, and the state of Victoria now intends to prise it open, creating a seeping, exposed wound.

DjabWurrung Heritage Protection Embassy stands as a blockage against the incessant flow of colonising, state violence that attempts to wash away all trace of the cultural and environmental custodianship that Aboriginal people claim over this land. In this moment, that violence takes a most banal form – a state infrastructure project to widen the already existing highway between Melbourne and Adelaide. This would eradicate a site of sacred importance to the DjabWurrung people, including an 800 year old birthing tree that has seen over 50 generations born in the hollow of its trunk (more here).

DISPOSSESSED – Warpath Never Ended

From the lands of the Gadigal people. Blistering, unsettling and uncompromisingly anti-colonial, blak metal. Listen here.

Confrontational and profoundly uncomfortable: why anti-racism and decolonisation can be nothing less (a reading of Houria Bouteldja’s polemical essay, ‘Whites, Jews and Us’).

“We will be beggars so long as we accept as universal the political divisions that cut up the white world and through which they conceive of the social conflicts and struggles that these divisions will engender. We will be beggars so long as we remain prisoners of their philosophy, of their aesthetic and of their art. We will be beggars so long as we do not call into question their version of History. Lets accept rupture, discord, discordance. Lets ruin the landscape and announce a new era”. – Houria Bouteldja

The uncivilised

A nice white person once asked of me “can’t you be less antagonistic when challenging racism”? It was less a question, more a direction, imbued with all the faux-innocence and partitioning of ‘civilised rationality’ as a quality specific to whiteness, and therefore necessitating white people to preach the word. The imperative that justified colonisation as the bringing of civilisation to the barbarians, is now repeated by white liberals espousing ‘rational’ and ‘civilised’ debate in the face of racism and white supremacy.

Untangling the knots: Finding collectivity in the mire of liberal multiculturalism.

A very long essay I wrote around 7 – 8 years ago. I don’t love all of it now (and have edited a few bits out here) and it takes some ‘interesting’ twists and turns. However, I think the critique of liberal multiculturalism in the first half has some useful moments – although it’s heavily theoretical. Then there’s a strange middle section where I basically review a novel – ‘The Black Album’ by Hanif Kureishi – before a rambling ending that considers the possibilities of radical collectivity.

Introduction

Understanding contemporary multiculturalism in Australia, in all its liberal, capitalist garb, sets a background from which we can consider why it is that certain traditional cultural forms – religion in particular – have an ongoing resonance for migrants. The point of which is not to lay a critique about cultural choices at the feet of particular migrant groups but instead to show how this resonance of traditional cultural forms exposes the empty core of liberal capitalism and its exhortations to individualistic, market-based choice. Much of this will be inspired by sections of Zizek’s evisceration of liberalism in Violence as well as taking a look at some of the ideas in The Black Album, Hanif Kureishi’s novel from London in the early 90’s.

Rebel Diaz – Y Va Caer

Felt like putting up something a bit more posi here so… Sorry if you didn’t get to any Rebel Diaz shows on their recent tour of this dire place. But damn they were great. Revolutionary, anti-colonial hip hop from Chicago/ the Bronx that was an injection of inspiration straight to the veins. Plus now we’re crew I have to rep them. So here’s a track and film clip from their most recent album ‘America vs Amerikkka’. The track name translates to “And it’s going to fall”.

Rootlessness and dislocation

The suggestion that non-indigenous people living in this colonised land should seek out and connect with their own cultural roots and use this as a source of strength in acting with anti-colonial struggles here, is a common one in radical milieus. I understand how investigating ‘cultural roots’ is important for some people, that being able to trace lines of connection to ancestors who resisted colonisation in their time can be a great inspiration in the present. However, I have also found its abstract use to be both confusing and simplistically dismissive of the global consequences of capitalist colonisation and resultant migrations. I think that it is necessary to interrogate some of the problems that are contained within such an uncritical valorisation of historical identity and culture.

These issues recently arose again at a workshop I attended that was centred around issues of Aboriginal sovereignty and colonisation/ de-colonisation. One of the facilitators, a non-indigenous woman of colour, gave a spiel about the importance of locating cultural roots, of knowing the land where your ‘bones are buried’, and drawing strength from this heritage. While I don’t believe that my personal experience should be taken as constitutive of a critique of this position, I will begin by laying out my subjective position just as a bit of background, but also because I’m pretty sure that I might not be alone in this.