The Arch. The Ark. The Archive. The Arcane. The Archon. The Architect. The Archangel. The ArchAndroid.
The Chief Holder of a Culture’s Knowledge for Future Recollection.
The Cybernetic Helms(wo)man of the Ship Sailing to a New Horizon.
Last weekend, I attendedSummoning the Archiveat NYU. Attending it inspired me to think of the “archive” in relation to communities of color and Afrofuturism. A few archivists/librarians/curators of color have existed in speculative fiction. For example, remember the bluesman Peter Wheatstraw from Ellison’s Invisible Man who carried discarded blueprints in his cart? How about Akomfrah’s data thief in the Last Angel of History? Or the Puerto-Rican librarian at Columbia University, Nydia Ochoa, who helps Sierra (breaking the rules of the institution as Sierra is not a student) find out more about her cultural heritage in Daniel Jose Older’s Shadowshaper? Or Wanuri Kahiu’s Pumzi, which follows a museum curator who braves the outside world because of her dreams that life can exist out there?
So as you know a few weeks ago I had the opportunity to be part of the Black Speculative Arts Movement Conference, #BSAMFuturismo2017, at the Bronx Museum of Arts! Well, let me share with you some of the highlights from the day!
*Aesthetics and Actions in Afrofuturism/Black Speculative Thought:
Before I get to the above topic, I wanted to share this film that I had the chance to see —Òrun Aiyê, which was directed by Jamile Coelho and written by Cintia Maria. It is a stop-motion animated film that tells a candomble version of theYoruba creation story.
Since tomorrow I will be moderating the Astro-Caribbean panel, Midnight Robber Chronicles, which was inspired by Nalo Hopkinson’s speculative novel Midnight Robber, I thought I’d share an a British artist whose work centers on exploring the significance of Caribbean carnival.
According to Trinidadian/Irish- British artistZak Ove, Caribbean carnival, especially those in Trinidad, started as a mockery of European colonialists, but then became a declaration of “we can be anything” and “not just what we’ve been duped” into believing we are by these colonialists. It became an investigation through transfigurement and costume into all kinds of mythologies and into a sense of Africanism that had been subdued and suppressed through slavery.
Remember this song from Ludacris and Mary J. Blige? “Runaway Love” came to my mind last week when the stories of the Missing DC girls started to spread throughout media. One particular story highlighted a young girl who ran away because she felt mistreated in foster family.
Much too often the mistreatment of young black girls are ignored and neglected. Black girls stories go untold. Society, including black culture does not see them as being as much in harm’s way as young black boys. But young black girls are in danger too, including suffering from the risk of sexual assault committed by grown men, boys and even authority figures, abusive and neglectful families, and also receiving higher rates of suspension, expulsion and harsher punishment from schools and police than their white counterparts. For example, this story of Ashlynn Avery, who was attacked by her suspension supervisor for falling asleep in class and then violently arrested.
Recently I received a copy of Octavia Butler’s Kindred graphic novel, which was adapted by Damien Duffy and John Jennings. Reading the story in graphic novel form gave me a chance to see aspects of the book that I didn’t pay as much attention to as before. One was the mechanism by which Dana traveled back in time. On her second trip back to the past, Rufus mentions to Dana that he had seen her in the water right before she came traveled back to the past to rescue him. Rufus tells Dana that he saw her with his eyes closed and that he had stepped into a “hole” in the river where he saw her in a room full of books. He also heard both Dana and Kevin before the second time Dana came back. Rufus, although problematic, has inklings of visionary insight, but does he because of his connection to his future legacy in Dana (Rufus only has black descendants as he only had children with Alice) or because he was at the edge of imagining a different society but the slaveholding, racist, sexist, generally oppressive society around him impeded that?
One of my favorite mottos is to find the magic in the mundane because in doing so you realize how interdependent we all are to each other and to the universe. When we look at the sun and moon, we are so normalized to them that we can easily forget how we are dependent on them for our existence and how much they shape our existence. It has been our ability to use our imagination to see the world beyond the mundane and search for knowledge and meaning as well as our creation of technologies to observe the universe that has allowed us to see that. As I was reading Wendy Hui Kyong Chun’s “Race is/as Technology, or How to Do Things to Race,“she writes that “According to Martin Heidegger in his 1955 ‘The Question Concerning Technology,’ the essence of technology is not technological. Indeed, by examining tools, we miss what is essential about technology, which is its mode of revealing or “enframing.” So how does the creation of technologies to look and observe also reveal ourselves? Who is watching who and who is creating who at the same time?