"…the Occupation of Palestine and Palestinians is fundamentally constructed by and through carceral politics. What is meant by ‘carceral politics’?  Basically, it’s the politics of incarceration. So, in the fact that the threat of incarceration by the Israeli State is a constant threat, and one which is constantly carried out against large segments of the Palestinian population: if you want to subdue a population, you keep them under constant threat of harassment, imprisonment, maltreatment, separation from family and friends. But it’s not just that the possibility of incarceration is ever-present (although that is fundamental to the project) but also that the length of time that one will spend incarcerated is potentially unknown, potentially unending. This is the regime of Administrative Detention. So everyone has a family member, or a close friend, who has been incarcerated under this regime. It’s literally ever-present, in a temporal and a spatial sense.

Butler made the argument that this system exists not to produce docile bodies who will willingly serve the state – as Foucault has taught us it does – but rather the system works to produce empty bodies who can be incarcerated. The carceral system is the endpoint in a system of colonisation: the colonisation is made (in large part) of the incarceration system. The Occupation rests on it."

— tobybee of jew on this on the panel  “Carceral Politics in Palestine and Beyond: Gender, Vulnerability, Prison”, featuring Judith Butler, Angela Davis, and Lena Meari. 

becoming-wave:

Britain destroyed records of colonial crimes

thesising:

Thousands of documents detailing some of the most shameful acts and crimes committed during the final years of the British empire were systematically destroyed to prevent them falling into the hands of post-independence governments, an official review has concluded.

Those papers that survived the purge were flown discreetly to Britain where they were hidden for 50 years in a secret Foreign Office archive, beyond the reach of historians and members of the public, and in breach of legal obligations for them to be transferred into the public domain.

The archive came to light last year when a group of Kenyans detained and allegedly tortured during the Mau Mau rebellion won the right to sue the British government. The Foreign Office promised to release the 8,800 files from 37 former colonies held at the highly-secure governmentcommunications centre at Hanslope Park in Buckinghamshire.

The historian appointed to oversee the review and transfer, Tony Badger, master of Clare College, Cambridge, says the discovery of the archive put the Foreign Office in an “embarrassing, scandalous” position. “These documents should have been in the public archives in the 1980s,” he said. “It’s long overdue.” The first of them are made available to the public on Wednesday at the National Archive at Kew, Surrey.

The papers at Hanslope Park include monthly intelligence reports on the “elimination” of the colonial authority’s enemies in 1950s Malaya; records showing ministers in London were aware of the torture and murder of Mau Mau insurgents in Kenya, including a case of aman said to have been “roasted alive”; and papers detailing the lengths to which the UK went to forcibly remove islanders from Diego Garcia in the Indian Ocean.

However, among the documents are a handful which show that many of the most sensitive papers from Britain’s late colonial era were not hidden away, but simply destroyed. These papers give the instructions for systematic destruction issued in 1961 after Iain Macleod, secretary of state for the colonies, directed that post-independence governments should not get any material that “might embarrass Her Majesty’s government”, that could “embarrass members of the police, military forces, public servants or others eg police informers”, that might compromise intelligence sources, or that might “be used unethically by ministers in the successor government”.

Among the documents that appear to have been destroyed were: records of the abuse of Mau Mau insurgents detained by British colonial authorities, who were tortured and sometimes murdered; reports that may have detailed the alleged massacre of 24 unarmed villagers in Malaya by soldiers of the Scots Guards in 1948; most of the sensitive documents kept by colonial authorities in Aden, where the army’s Intelligence Corps operated a secret torture centre for several years in the 1960s; and every sensitive document kept by the authorities in British Guiana, a colony whose policies were heavily influenced by successive US governments and whose post-independence leader wastoppled in a coup orchestrated by the CIA.

The documents that were not destroyed appear to have been kept secret not only to protect the UK’s reputation, but to shield the government from litigation. If the small group of Mau Mau detainees are successful in their legal action, thousands more veterans are expected to follow.

It is a case that is being closely watched by former Eoka guerillas who were detained by the British in 1950s Cyprus, and possibly by many others who were imprisoned and interrogated between 1946 and 1967, as Britain fought a series of rearguard actions across its rapidly dimishing empire.

The documents show that colonial officials were instructed to separate those papers to be left in place after independence – usually known as “Legacy files” – from those that were to be selected for destruction or removal to the UK. In many colonies, these were described as watch files, and stamped with a red letter W.

The papers at Kew depict a period of mounting anxiety amid fears that some of the incriminating watch files might be leaked. Officials were warned that they would be prosecuted if they took any any paperwork home – and some were. As independence grew closer, large caches of files were removed from colonial ministries to governors’ offices, where new safes were installed.

In Uganda, the process was codenamed Operation Legacy. In Kenya, a vetting process, described as “a thorough purge”, was overseen by colonial Special Branch officers.

Implementation of the purgePhotograph: The National Archives

Clear instructions were issued that no Africans were to be involved: only an individual who was “a servant of the Kenya government who is a British subject of European descent” could participate in the purge.

Colonial paper states that documents should only be seen by British subjectsPhotograph: The National Archives

Painstaking measures were taken to prevent post-independence governments from learning that the watch files had ever existed. One instruction states: “The legacy files must leave no reference to watch material. Indeed, the very existence of the watch series, though it may be guessed at, should never be revealed.”

When a single watch file was to be removed from a group of legacy files, a “twin file” – or dummy – was to be created to insert in its place. If this was not practicable, the documents were to be removed en masse. There was concern that Macleod’s directions should not be divulged – “there is of course the risk of embarrassment should the circular be compromised” – and officials taking part in the purge were even warned to keep their W stamps in a safe place.

Many of the watch files ended up at Hanslope Park. They came from 37 different former colonies, and filled 200 metres of shelving. But it is becoming clear that much of the most damning material was probably destroyed. Officials in some colonies, such as Kenya, were told that there should be a presumption in favour of disposal of documents rather than removal to the UK – “emphasis is placed upon destruction” – and that no trace of either the documents or their incineration should remain. When documents were burned, “the waste should be reduced to ash and the ashes broken up”.

Some idea of the scale of the operation and the amount of documents that were erased from history can be gleaned from a handful of instruction documents that survived the purge. In certain circumstances, colonial officials in Kenya were informed, “it is permissible, as an alternative to destruction by fire, for documents to be packed in weighted crates and dumped in very deep and current-free water at maximum practicable distance from the coast”.

Order to destroy documents by firePhotograph: The National Archives

Documents that survive from Malaya suggest a far more haphazard destruction process, with relatively junior officials being permitted to decide what should be burned and what should be sent to London.

Dr Ed Hampshire, diplomatic and colonial record specialist at the National Archive, said the 1,200 files so far transferred from Hanslope Park represented “gold dust” for historians, with the occasional nugget, rather than a haul that calls for instant reinterpretation of history. However, only one sixth of the secret archive has so far been transferred. The remainder are expected to be at Kew by the end of 2013.

A propos of absolutely nothing, a few texts I’ve found helpful in unpacking the aforementioned genre, in no particular order.

via Carol

"

Announcement: Stolen shoe apology. A very formal handback ceremony due to the great importance, will be held to return the stolen shoe in return for the stolen land.

In the meantime, julia will be provided a voucher for replacement footage only at specified shops. Footage from SBS and the ABC will not be acceptable as these providers may be too difficult to manipulate. No further mileage from the incident is to be made.

Julia will be eligible to make a shoe title claim which will take approximately twenty years or more before this is seriously considered. This will be dependant on Julia being able to show continuous connection with the shoe. This may be difficult to prove as she will not have had the shoe for 20 years.

Julia will also have to provide evidence she is a full-blooded shoe owner.

"

Jamms Shoe Title Collective, after Australian PM Julia Gillard lost her shoe in a scuffle with Aboriginal Tent Embassy protestors on Invasion/Survival/Sovereignty Day.  more.

BEING SOBER ON SURVIVAL/INVASION DAY IN AUSTRALIA

siriuslydeep:

I don’t really drink alcohol. For heaps of reasons. But I definately won’t be drinking on Invasion/Survival Day this year. I guess I hope to be one less Anglo/white persyn putting money into/supporting this booze-fueled day of false nationalism. Getting drunk can make people less aware of their behaviour, and more prone to aggression and violence. Energetically and literally speaking, I don’t want to participate in getting wasted or celebrating this day as it represents the beginning and perpetuation of genocide, rape, colonisation and assimilation in this country by white people towards Indigenous people. And more recently, a growing sense of “white pride”/patriotism, violence and hatred directed towards people of colour/people of culturally and linguistically diverse backgrounds in this country.

Maybe this could be something other white people could do to take the “celebration” of invasion out of this day. To focus more on remembering and continued recognition of Australia’s first people’s, and acknowledging what it means to be a white persyn in this country and the effect our morals and behaviour has on everyone around us who is not profiting from white supremacy. By taking steps to create positive actions both mentally and physically, maybe we could make some real changes. Or at least I hope so.

if there was just one day where I support a complete ban on intoxicants for white people, it would be invasion/survival/sovereignty day.  the amount of drunken nationalist aggression is often frightening.  if you’re white, even if you personally aren’t particularly racist or nationalistic, if you’re on the streets drunk on this day, think about how that affects people around you, especially people of colour and especially Aboriginal people and Torres Strait Islanders.  fuck, I would definitely cross to the other side of the street if I saw some drunken fool in flag face paint, how do you think people who are actually targeted by racism are gonna feel? 

while I’m on the topic, some other things to do on this thurs jan 26th:

it is the 40th anniversary of the Aboriginal Tent Embassy in Canberra, an amazing achievement.  the Embassy is having a huge gathering

if you’re in melbourne there is an afternoon Survival Day concert in Belgrave.  later that evening it is POC the Mic.  do.  yourself. a favour.  you will not regret going to either of these events, it won’t be an act of dutiful penitence or anything like that.  I mean, let it be noted that I am not opposed to dutiful penitence.  but I am also in favour of seeing really accomplished feminist musicians like Lou Bennett for free, or for consistently getting my socks knocked off by the amazing array of multidisciplinary talent at POC the Mic. 

one other thing that is worth doing is donating to the Ruby Hunter Foundation.  Ruby Hunter was a renowned Ngarrindjeri musician who died last year aged just 55.  the Foundation needs $40,000 for the production of an album of songs Ruby wrote for and about Aboriginal children called “Butcher Paper, Texta, Blackboard and Chalk” and an accompanying picture book and dvd.  considering the appalling pay gap between Indigenous and non-Indigenous Australians, making a donation to a grassroots Aboriginal organisation is probably a better use of my semi-hard-earned money (I had to really sweet-talk that Matchworks lady, ok!) than fancier pillows.  I still really want new pillows though. 

squaresome:

Belgrave Survival Day
Celebrating Indigenous Culture
January 26th
12 noon 4.30pm
Borthwick Park (next to Belgrave pool) Benson St, Belgrave
Melways ref. 75 F11
Belgrave Survival Day honours the 40th anniversary of the Aboriginal Tent Embassy 1972 – 2012

squaresome:

Belgrave Survival Day

Celebrating Indigenous Culture

January 26th

12 noon 4.30pm

Borthwick Park (next to Belgrave pool) Benson St, Belgrave

Melways ref. 75 F11

Belgrave Survival Day honours the 40th anniversary of the Aboriginal Tent Embassy 1972 – 2012


squaresome:

I was lucky enough to see this song performed live last night by The Black Arm Band at the Wominjeka Festival. Fucking amazing beautiful anthem. Written by Bart Willoughby when he was 18.

We Have Survived - No Fixed Address (1981)

You can’t change the rhythm of my soul,

you can’t tell me just what to do.

You can’t break my bones by putting me down,

or taking the things that belong to me.

Cause we have survived, the white mans world

and the horror and the torment of it all.

We have survived, the white mans world

and you know, you can’t change that.

All the years has just passed me by,

I’ve been hassled by the cops nearly all my life.

People trying to keep me so blind,

but I can see whats going on in my mind.

Cause we have survived, the white mans world

and the horror and the torment of it all.

We have survived, the white mans world

and you know, you can’t change that.

the video is totally amazing ps

squaresome:

Coming up to the 40th anniversary of the Aboriginal Tent Embassy, this song is still so relevant.

Treaty - Yothu Yindi (1991)

Well I heard it on the radio

And I saw it on the television

Back in 1988, all those talking politicians

Words are easy, words are cheap

Much cheaper than our priceless land

But promises can disappear

Just like writing in the sand

Treaty yeah treaty now treaty yeah treaty now

Nhima djatpangarri nhima walangwalang

Nhe djatpayatpa nhima gaya’ nhe marrtjini yakarray

Nhe djatpa nhe walang

Gumurr-djararrk Gutjuk

This land was never given up

This land was never bought and sold

The planting of the Union Jack

Never changed our law at all

Now two rivers run their course

Separated for so long

I’m dreaming of a brighter day

When the waters will be one

Treaty yeah treaty now treaty yeah treaty now

Nhima gayakaya nhe gaya’ nhe

Nhe gaya’ nhe marrtjini walangwalang nhe ya

Nhima djatpa nhe walang

Gumurr-djararrk yawirriny’

Nhe gaya’ nhe marrtjini gaya’ nhe marrtjini

Gayakaya nhe gaya’ nhe marrtjini walangwalang

Nhima djatpa nhe walang

Gumurr-djararrk nhe yå

Promises disappear - priceless land - destiny

Well I heard it on the radio

And I saw it on the television

But promises can be broken

Just like writing in the sand

Treaty yeah treaty now

torayot:

theoceanandthesky:

genderqueer:

feministblackboard:

Five genders

I thought this might be interesting to some of you. This is a group of people who believe that in order to live harmoniously with each other they must all openly accept all five genders. This culture is called Bugi. 

In essense the five genders according to this culture are cismen (oroané), ciswomen (makkunrai), transmen (calalai), transwomen (calabai) and genderqueer (bissu). 

It is sad that westerners are still hung up on the rules of religion and what is considered taboo. On the plus side, it is wonderful to see other cultures moving forward in such a way.

(Beware of misgendering)

maybe this is my Western privilege talking but since when are trans women of a separate gender than cis women? is that a cultural thing, or…

Erm, I think it’s likely a mistake to think that the identities of Western trans* people map neatly and symmetrically onto the gender identities of the Bugi people. It’s homogenising and likely inaccurate. I distrust National Geographic as it tends to frame Other cultures as, well… Other. So. I don’t think it’s productive to take it at face value. Or anything at all, for that matter.

It would be a lot better to describe what the gender identity involves in the context and terms of the original culture, rather than attempting to directly “translate”. It would be acceptable to draw comparisons and parallels, but not to completely equate identities. You don’t know what other contexts and voices you’re missing out.

Also, “other cultures moving forward”? Erm, when was temporality and movement made an issue? This is what “moving forward” means to me: you shift forward on a more or less straight line towards a more “progressive” future, which I think is a linear and limiting framing of progress, as if you have a straightforward checklist of things to be achieved before you reach a shiny happy future - move forward one square and for gawd’s sake don’t look back!

Anyway, my point was: at which juncture was the Bugi belief in five genders given a point in time and a direction? For all we know, they might have believed in it since the beginning of time, or only recently. But either way I resent the evaluation that they are “moving forward”. Moving forward from what, exactly? From “western” ideas? You know, it’s not all about the west. The west is not the centre of everything, not the default point of comparison. I honestly fear the invocation of the Brown Wisdom trope, where Other people are considered “closer to nature” and more “free” and “truly” progressive, rather than the overly civilised “West” who are  hung up on artificial rules.