post decorum

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worsement:

“We can consider the relationship between the negativity of the figure of the feminist killjoy and how certain bodies are “encountered” as being negative. Marilyn Frye argues that oppression involves the requirement that you show signs of being happy with the situation in which you find yourself. As she puts it, “it is often a requirement upon oppressed people that we smile and be cheerful. If we comply, we signify our docility and our acquiescence in our situation.” To be oppressed requires that you show signs of happiness, as signs of being or having been adjusted. For Frye “anything but the sunniest countenance exposes us to being perceived as mean, bitter, angry or dangerous.”

—Sara Ahmed, “Feminist Killjoys (and other willful subjects)”

old english

What people think Old English is:
Thou art indeed a fine lad, prithee yonder! Wherefore arest mine pantalones?

What it actually is:
Syððan ǽrest wearð feasceaft funden, hé þæs frófre gebád, wéox under wolcnum weorðmyndum þáh, oð þæt him ǽghwylc ymbsittendra ofer hron-ráde hýran scolde, gomban gyldan. Þæt wæs gód cyning!

the people’s summit in chicago: call for workshop submissions

Occupy Chicago HQ | 500 W Cermak, Chicago, IL | May 12 & 13, 9am-4pm

Deadline for Submissions: April 15

Coalition Against NATO/G8 War and Poverty Agenda (CANG8) and Occupy Chicago are organizing a democratic counter-summit in opposition to NATO and the G8. We are looking for a wide range of workshop presenters to help facilitate a re-imagination of our future. Keynote speakers will include Malalai Joya, who is a former Afghan member of parliament and internationally renowned opponent of NATO’s occupation of Afghanistan, and Rainer Braun, a member of the International Coordinating Committee of the European No to NATO network.

The purpose of this summit is threefold:

  1. To educate our communities about war, austerity, global capitalism, and corporatization in the 21st century
  2. To mobilize our communities for radical democracy
  3. To present alternative visions of the world we all know to be possible

Read the workshop call in its entirety here.

rogueish:

“There are sev­eral ways to con­ceive the de­mand for wages. One could de­scribe it as a pro­posal for re­form-specif­i­cally, a pol­icy or pro­gram de­signed to ra­tio­nal­ize the wage sys­tem by mak­ing up for some of its de­fi­cien­cies. Al­though this de­scrip­tion is ac­cu­rate to a de­gree, to get a sense of what is miss­ing from it, con­sider the dif­fer­ence be­tween a de­mand on the one hand and a re­quest or plea-a first step in an ef­fort to seek com­pro­mise or ac­com­mo­da­tion-on the other hand. Nei­ther the pol­icy pro­posal, with its aura of neu­tral­ity, nor the plea, with its so­lic­i­tous­ness, man­ages to cap­ture the style and tone of the de­mand for wages for house­work; none of them con­veys the bel­liger­ence with which this de­mand was rou­tinely pre­sented, or the an­tag­o­nism it was in­tended thereby to pro­voke. Al­though the de­mand for wages may have been, at least in part, a se­ri­ous bid for re­form, there seems to have been lit­tle ef­fort on the part of its pro­po­nents to be seen as rea­son­able or to meet oth­ers halfway, and lit­tle in­ter­est in work­ing within the logic of the ex­ist­ing sys­tem and play­ing by its rules.”

— Kathi Weeks, The Problem with Work: Feminism, Marxism, Antiwork Politics and Postwork Imaginaries