iiinova — where your digital self keeps evolving

Reposted by 🌬️🍃

Spencer Beswick @spencerbeswick.bsky.social · 25/09/2026

I have a new article out today in the Journal for the Study of Radicalism called "Building the American Anarchist Movement: Radical Collectives and Continental Convergences in the 1980s." 1/ Access it for free with my author link: scholarlypublishingcollective.org/msup/jsr/art...

Screenshot of the beginning of an article called "Building the American Anarchist Movement: Radical Collectives and Continental Convergences in the 1980s" by Spencer Beswick. Text reads:

“Bowl a strike, not a spare—Revolution everywhere!” Members of the Revolutionary Anarchist Bowling League (RABL) chanted bowling-themed slogans as they marched against President Ronald Reagan's threat to invade Nicaragua in 1988. Acting within a broad progressive coalition, RABL helped shut down major sections of downtown Minneapolis for three days in an outpouring of rebellion against the Reagan administration's covert wars in Central America. Events reached a dramatic climax when a masked protester threw a bowling ball through the window of a military recruitment office.1 The crash of the broken glass marked the beginning of a new era of anarchist militancy in the United States. The rage of a generation of young people raised in Reagan's America threatened to explode.

Reflecting this mood, the pilot edition of what became the Love and Rage anarchist newspaper (published from 1990 to 1998) was simply called RAGE! The pilot, which was distributed at an action at the Pentagon in 1988, reflected growing anger at the Reagan administration's wars at home and abroad, including the war on drugs. Promised a “new morning in America,” a generation of disaffected young people raised in the alienation

1127

🌬️🍃 @jem.ispost.ing · 24/09/2026

“CSA [us! 😎] will help facilitate a broad survey of public media and local media professionals, civic leaders and concerned citizens to answer ‘how can public media serve communities in greater ways?’ [&] how public media should be structured and funded to provide those services”

current.org

Public Media Co., Poynter partner to reimagine public media

The partners plan to release recommendations early next year.

000

🌬️🍃 @jem.ispost.ing · 23/09/2026

“Afroindigenization was and is a way of speaking about how we culturally and socially re-engineered the environments we occupy, with our style, our music, our sound, our humor, our art, our speech, our food culture, our dance, our poetry, our song, our rhythms, and our overall energy”

podcasts.apple.com

Catherine A John, "Afroindigenization: A Theory of Grassroots Cultural Practice" (Duke UP, 2026)

Podcast Episode · New Books in African American Studies · September 15 · 46m

120

Reposted by 🌬️🍃

Shepseskare in Love @upfromsumdirt.blacksky.app · 18/09/2026

keith haring, grace jones, fela kuti, and jean-michel basquiat photographed by andy warhol. at mr. chow, nyc (june 1986)

a white man, a jamaican woman, an african man, and a black man walk into a restaurant....

62899633

🌬️🍃 @jem.ispost.ing · 18/09/2026

“civil order or the space of reason or the space of freedom is in fact the form of repressed anti-black desire & violence/ white worlding requires an endless attempt to suture the breach upon which it's grounded. That attempt to suturing means that we end up with a world in the form of the police”

podcasts.apple.com

Policing and worldmaking.

Podcast Episode · University of Minnesota Press · May 28, 2024 · 56m

120

🌬️🍃 @jem.ispost.ing · 16/09/2026

music nostalgia era 🌼 song: Fiori - If I from first CD I ever bought, best of trance vol 1 🥹

120

🌬️🍃 @jem.ispost.ing · 15/09/2026

“Circuit parties often bear the brunt of respectability politics within the LGBTQ+ community. They’re seen as frivolous or deviant by some, but that critique often overlooks their deeper significance as spaces of… a reimagining of what community, freedom, and joy can look like”

advocate.com

The history of the circuit party: Transforming LGBTQ+ political pain into power

<p>“It’s like a religious revival,” Harvard professor Michael Bronski says.</p>

000

🌬️🍃 @jem.ispost.ing · 02/09/2026

“while we're attempting to come up with new ways of thinking about the future & new policies for better relating to the future, we're also living in the present, carrying the costs of repaying all the earlier futures that were stolen/accumulated from in the past”

podcasts.apple.com

Timothy Mitchell, "The Alibi of Capital: How We Broke the Earth to Steal the Future on the Promise of a Better Tomorrow" (Verso, 2026)

Podcast Episode · New Books in Critical Theory · July 21 · 1h

052

Reposted by 🌬️🍃

Sabot Media @sabot.media · 30/08/2026

8/10 This reveals what kind of infrastructure the state accepts. Corporate platforms may carry radical speech while remaining centralized, surveillable and responsive to pressure. Autonomous infrastructure denies governments and corporations those points of control.

141

🌬️🍃 @jem.ispost.ing · 28/08/2026

a closed loop enables forward movement, only to return to the same position, our rightful/assigned place. this is the repeating structure of racial violence, the founding grammar of modernity. the shape of futurity, of time llegalized, of people illegalized.

scatteredseeds.leaflet.pub

closed loops

🔄

000

🌬️🍃 @jem.ispost.ing · 25/08/2026

Their philosophies assembled the modern grammar of racial violence (analytics of raciality) that continues to structure global space. They established separability, determinacy, & sequentiality as onto-epistemological pillars of modern thought, which keep re-producing The Human as a racial being

academia.edu

On Difference Without Separability

Following European states’ responses to the “refugee crisis” resulting from the latest wars of Global Capital – that is, local and regional conflicts about control of natural resources – it is evident...

131

🌬️🍃 @jem.ispost.ing · 23/08/2026

"It may be that race is the way anti-blackness appears to political economy, such that labor, exploitation, capital, & commodity are some of the best avenues to understand racial hierarchies. But this does not mean race need be reduced to its appearance; may be the distorted form of something else"

Excerpt from linked interview with Sara-Maria Sorentino

Text:
You recently wrote an article called, “The Abstract Slave: Anti-Blackness and Marx’s Method,” for the journal of International Labor and Working-Class History. What are the analytical gaps of Marx’s method for confronting structures of anti-Blackness?

Marx’s method is paradoxically well-suited to the theoretical critique of anti-blackness. One part of me is inclined to say Marx developed the right method—immanent critique, real abstraction, an analysis of social forms—but began with the wrong object. While Marx approached slavery metaphorically (“wage slavery”) and historically (a subsumed mode of production), I’m interested in what would happen if slavery was considered not merely a historical preface that withers away, or pedestal that is superseded, but a theoretical problem for totality on the order of (or exceeding) capitalism. Could there be a critique of the critique of political economy (now standing Marx on his head) adequate to the problem of anti-blackness? An immanent critique of this sort seems necessary, though precariously so, to expose the ways latent Marxist readings of labor tend to answer questions about anti-blackness, and slavery’s relationship to capitalism, before they have been adequately posed.

If Marx’s “abstract labor” is the way human capacity has become developed one-sidedly, visions of emancipation tend to want to liberate capacity for its full flourishing by also sidelining what bargain might have been struck for reduced capacity to feel like freedom. As the incapacity that is both the prelude to and remnant of this bargain, “abstract slavery” might extend the classic libidinal economizing involved in “wages of whiteness” (“I may be poor, broken, downtrodden, expropriated, incarcerated, but at least I’m not black”) towards a critical apparatus that encircles a negation always in motion. It may be that race is the way anti-blackness appears to political economy...

100

🌬️🍃 @jem.ispost.ing · 22/08/2026

all the expected academics

040

🌬️🍃 @jem.ispost.ing · 16/08/2026

#littlejoys journey to the rmu 🏋🏽‍♂️

050

🌬️🍃 @jem.ispost.ing · 14/08/2026

"While antiracism seeks a recalibrated world, which suggests that we currently inhabit an embattled but perfectible social formation, anti-antiblackness requires an unqualified rupture. That is to say, the world we currently inhabit is intrinsically averse to Black people and thus unsalvageable"

Excerpt from João Costa Vargas's article "Blue Pill, Red Pill: The Incommensurable Worlds of Racism and Antiblackness"

Text:
"I take up the blue-pill/red-pill allegory to emphasize the irreconcilable difference between the worlds of racism and antiblackness. While the world of racism is defined by and experienced through the multiple and combined oppressions deriving from the effects of imperialist, cisheteropatriarchal White supremacist capitalism (hooks 2004), the world of antiblackness—the Matrix, as it were—is defined by and in radical opposition to the central, foundational, and unique structural positionality of Black people. The world of racism is configured in contrast to and in the perpetuation of White cisheteropartriachal propertied men, the fundamental positionality according to which nonwhites attain relative disadvantages and privileges. This is a world defined by a White/ nonwhite continuum in which Black people, like other nonwhites, are subjected to specific yet related vulnerabilities to early death by preventable causes. The world of racism stresses both specific and related forms of combined oppres-sions. In it, while excluded and deemed less than human, Black people and other nonwhites make articulable claims of inclusion into the human family (Spill-ers 2003, 226) and its corresponding sociability. As long as the combined oppressions of race, social class, gender, sexuality, and ability, among others, are located and pushed back, the world of racism—in theory, at least, and through political struggle (which is often, but not always, within the confines of the rule of law) —is malleable, allowing movement along the continuum. Put in another way: antiracism strategically utilizes and seeks to expand, rather than disavows, the blue-pill world foundational"

Excerpt from João Costa Vargas's article "Blue Pill, Red Pill: The Incommensurable Worlds of Racism and Antiblackness"

Text:
The world of antiblackness is structured by an algorithm according to which nonblack peoples, including Whites, attain their relative privilege and disadvantages vis-à-vis the distance they are able to establish and maintain from Black people. Here, Black people's sui generis positionality is such that, while defining by radical contrast who is Human and who belongs to the Social-namely nonblacks, in varying degrees—it necessarily excludes Black people from the assumed universal realms of the human family and human social interaction.
While antiracism seeks a recalibrated world, which suggests, from a blue-pill perspective, that we currently inhabit an embattled but perfectible social for-mation, anti-antiblackness requires an unqualified rupture.'
1 That is to say, the
world we currently inhabit, from a red-pill perspective, is intrinsically averse to Black people and thus unsalvageable. In the world of antiblackness, the fundamental antagonism is between Black people and the planetary shared symbolic order that permanently locks Blackness into abjection. That is to say: even with the elimination of the combined oppressions of race, gender, social class, ability, and others, the Black person would still be Black and therefore fundamentally considered nonhuman and unequivocally excluded. As shown more pointedly below through a reflection on fungibility that Saidiya Hartman (1997) advances, antiblackness exceeds such combined oppressions that include exploitation and alienation, and thus necessitates conceptual invention to capture it. The world of antiblackness engenders a Black/nonblack continuum of belonging that requires
(a) Black people's imposed and unique positionality of exclusion, and (b) Black people's expulsion from the continuum itself."

121

🌬️🍃 @jem.ispost.ing · 13/08/2026

“This show is dedicated to all the Latinos who today live far from their country. To those who left their homeland searching for a better future. To those who, because of the circumstances of these times, face uncertainty, fear, and distance…

133

🌬️🍃 @jem.ispost.ing · 07/08/2026

A beautiful write up of our nationwide survey of rural life & needs! (I even got a shoutout 😊) We *really* are reorienting the future of public media I’ve been shocked by the impact our research has had on the industry rethinking its purpose and shifting its operations to better serve the public

nfcb.org

The Story We Keep Missing About Rural America · NFCB

153

🌬️🍃 @jem.ispost.ing · 06/08/2026

“deportation is an injustice not because of the details of any individual case, but because the practice itself is an act of state violence that no bureaucracy can sanitize and no person's “legal” status justifies”

podcasts.apple.com

Deportation Is State Violence w/ Nate Holdren (Re-Air)

Podcast Episode · Death Panel · July 30 · 2h 6m

145

Reposted by 🌬️🍃

Robin James @robinjames.bsky.social · 05/08/2026

The introduction to the vibes book is live and free on the publisher’s website! dukeupress.edu/good-vibes-o...

dukeupress.edu

Good Vibes Only: Phenomenology and the Biopolitics of Algorithmic Legitimation

14517

Reposted by 🌬️🍃

punctum 🌈 books: spontaneous acts of scholarly combustion @punctumbooks.bsky.social · 28/07/2026

Dissident sexualities and the rewiring of queer intimacies during a pandemic in 1980s Brazil: read the first English translation of Nestor Ponce's THE SPECTERS OF AIDS, released this week #OpenAccess! FREE to download here: punctumbooks.com/catalog/10.5... #LGBTQ #QueerHistory #Brazil

011

🌬️🍃 @jem.ispost.ing · 31/07/2026

holding everything is impossible🏋🏽‍♂️

120

🌬️🍃 @jem.ispost.ing · 21/07/2026

always my biggest jumpscare

Screenshot of email preview from us citizenship and immigration services.

The subject line: “We have taken an action on your case”
The body preview: “We have taken an action on your case Sign in to vour account to view vour case status”

130

🌬️🍃 @jem.ispost.ing · 03/07/2026

"I became worried about what would take for us to enact the kind of critique that would prevent the Subject from returning/ nothing short of the dissolution of the entire grammar of modern thought will allow us the kind of reimaging of the world in which Blackness will not recall justified violence"

youtube.com

Denise Ferreira da Silva - Hacking the Subject: Black Feminism, Refusal, and the Limits of Critique

YouTube video by Barnard Center for Research on Women

120

Reposted by 🌬️🍃

Deva Woodly @devawo.bsky.social · 30/06/2026

Very excited to share my latest article Meditations on a Politics of Futurity: A Black Feminist Repertoire muse.jhu.edu/article/993494

Article abstract screenshot: “Meditations on a Politics of Futurity” published in the journal Theory and Event. Text reads: This essay includes a political repertoire for thought and action rooted in Black feminism that I call a politics of futurity. It consists of four parts: purpose, strategy, tactics, and goal. The first builds on the politics of care that I developed in Reckoning. The second adapts and extends Saidiya Hartman's method of critical fabulation augmented by a notion of political fabrication. The third suggests tactics derived from the folkloric character of the Trickster. And the fourth forwards the goal of democratic redesign and reconstruction, which we can think of as worldbuilding.

0117

🌬️🍃 @jem.ispost.ing · 30/06/2026

‘Patriarchy’: “missed the ways that women are treated differently than each other as women, the way that gender actually harms a lot of men, even if those men are also harming other men and women, it also missed entirely the place of children & animals in the picture & often assumed a sex binary”

121

Reposted by 🌬️🍃

Past and Present @pastpresentsoc.bsky.social · 26/06/2026

Our 2026 Supplement (#18) "Medicine, Race, and Slavery in the Transatlantic World, 1600–1850" Edited by @hsmurphy.bsky.social (@kingshistory.bsky.social @cemskcl.bsky.social) Has now been published by @academic.oup.com academic.oup.com/past/issue/2...

Cover of the 18th Past & Present history journal suppment "Medicine, Race and Slavery in the Transatlantic World, 1600-1850" edited by Hannah Murphy. It is in the journal's standard colours of red and grey with text providing key bibliographic information in white. Most of the lower half of the cover is taken up by a historical pen drawing likely from a medical handbook of various surgical and other medical instruments

215391

🌬️🍃 @jem.ispost.ing · 25/06/2026

improving 🤸🏽‍♂️

150

🌬️🍃 @jem.ispost.ing · 25/06/2026

The Kantian "presumption of separability & sequentiality for sense-making distorts the fact that the same elements involved in past harms are still present This is why labor subjected to total violence in past remains an unpayable debt we owe to enslaved or colonized" www.mdpi.com/2077-1444/16...

Excerpt from Ramey, J. (2025). Elemental: Denise Ferreira da Silva’s Raw Materialist Justice. Religions

Text:
Although formal, Ferreira da Silva’s point is not abstract. She is addressing a concrete problem faced by organizers and activists everywhere: those subjected to total violence, to past and present coloniality and/or enslavement, were and are experiencing an ongoing harm that cannot be coherently articulated as the harm it actually was and remains. The presumption of separability and sequentiality for sense-making distorts the fact that, at a physical, material level, the same elements involved in past harms are still present, transformed (through changes of state such as heat or pressure) into other states of matter. In a strictly material sense, the present moment is part of a continuously extended material reality, with each singular node of existence implicated with and effected by all others. This is why Ferreira da Silva insists the labor subjected to total violence in the past remains part of an unpayable debt we owe to those enslaved or colonized. The debt is unpayable, or cannot be discharged, because the harm is not over but lives on, in and as the very materiality of the present.

110

🌬️🍃 @jem.ispost.ing · 23/06/2026

“the dominant view minoritised scholars must accord to is a perspective that does not see them. In other words, perspectivelessness actually has a perspective. What claims to be a “view from nowhere” evades critiques of power as well as the scholar’s own entanglement with those power structures”

141

Reposted by 🌬️🍃

Duke University Press @dukepress.bsky.social · 08/06/2026

In "Captive Ecologies," Jennifer C. James @femmenoire.bsky.social makes a case for the ecological significance of slavery’s afterlife, examining Black literature and art to trace the entanglements between racial capitalism and Black ecological freedom. Read the intro for free now: buff.ly/I5cfkh8

Cover of Captive Ecologies: The Environmental Afterlives of Slavery by Jennifer C. James. The upper quarter features the title on the left against a solid blue background. The subtitle and author name are adjacent on a black background. All text is in white serif font. The rest of the cover is a photograph of a solitary figure in dark clothing walking across a glacier with distant, snowy mountains.

05821

🌬️🍃 @jem.ispost.ing · 02/06/2026

“Anarkatas seek to abolish the Human construct as the center of empowerment & look towards new ways of understanding being/personhood “as long as we continue to invest in value structure that renders the human the highest being in the world, we will continue to plead for recognition & acceptance”

143

Reposted by 🌬️🍃

k’eguro @keguro.blacksky.app · 30/05/2026

On the Black Studies podcast, R.A. Judy described his task as “foraging." To enter institutional spaces and gather knowledge that will serve liberation struggles. I like foraging as a metaphor.

2112

🌬️🍃 @jem.ispost.ing · 19/05/2026

I think social psychology as a discipline produced/s many scholars & research programs that peddle racecraft thinking on race/racism… and it’s propped as cutting-edge science …but tbf: unlearning then learning beyond that shit (and feeling this is necessary) is hard work (& isolating, unrewarded)

010

🌬️🍃 @jem.ispost.ing · 16/05/2026

idc how cheesy, instant fave.

Image still from the animated movie Swapped, showing a colorful bird next to a small rodent looking down into the lake with the water acting as a mirror and reflecting them back, but with swapped reflections

060

🌬️🍃 @jem.ispost.ing · 12/05/2026

these early workouts and park walks are really speaking to me 🥹🌞

160

Reposted by 🌬️🍃

christopher griffin @chris-brighton.bsky.social · 11/05/2026

Happy birthday, Sylvia Wynter!

084

🌬️🍃 @jem.ispost.ing · 11/05/2026

“blackness is non-identical with race; both before race and only glimpsed internal to race’s sociogenic schema” sci-hub.ru/10.1080/1462...

Excerpt from Tapji Paul Garba and Sara-Maria Sorentino. “Blackness Before Race and Race as Reoccupation: Reading Sylvia Wynter with Hans Blumenberg.”

Text:
The fungibility of blackness works to obscure these operations: congealing blackness into a biological "as if," an example of "otherness," even if extreme, this order extends (by obfuscating) its underlying sociogenic principle. Society, that is, works to autopoetically instantiate itself through blackness both by writing blackness as an empirical Thing (race) and writing blackness out of the frame altogether (anti-blackness). In this way, blackness names the concentration of drives and desires that leads race to be resolved into what Denise Ferreira da Silva calls "affectability "114 As such, blackness is non-identical with race; both before race and only glimpsed internal to race's sociogenic schema, its priority becomes a speculative weapon. Blackness-before-race elaborates race's emergence and intractability, the way race-as-reoccupation exceeds empirical decipherability, for blackness becomes the substrate through which the world is rendered intelligible. Not one object among others, but the most extensive condition by which we access anything at all, the available language that opens the social reproduction of both violence and possi-bility, space and time. While nothing provides an interpretative framework without

131

🌬️🍃 @jem.ispost.ing · 10/05/2026

“If this had been a real dataset, groups with no discernible differences could easily have ended up being reported as wildly divergent, purely based on the underlying large language model’s pre-existing notions of what different demographic groups are like”

100

🌬️🍃 @jem.ispost.ing · 09/05/2026

feeling like a 👶🏽 learning to walk

130

🌬️🍃 @jem.ispost.ing · 09/05/2026

i've also learned stealth is important to community learning, operating from below.

092

🌬️🍃 @jem.ispost.ing · 28/04/2026

“We're no forms/ There is nothing in this world has not been constructed into a perceptual framework of meaning. Across time, & even in the present, we attempt to redefine those shapes, forms & figures in very nice & generous ways. But what we lose is the idea that they're illusions in themselves.”

podcasts.apple.com

Episode 13: Ramon Amaro | The White West: Whose Universal?

Podcast Episode · HKW Podcast · November 23, 2021 · 1h 1m

120

🌬️🍃 @jem.ispost.ing · 27/04/2026

“the Way guiding us at any given moment need not be a path with a defined terminus or summit. It can be uncertain & tender: a not-quite-knowing where one has come from, a not-quite-knowing where one is going, held with enough attention & intention to count as orientation nonetheless”

010

🌬️🍃 @jem.ispost.ing · 25/04/2026

one, two, back to the groove.

010