1 00:00:05,240 --> 00:00:07,880 Speaker 1: Welcome to it can happen here. I am Andrew of 2 00:00:07,920 --> 00:00:10,520 Speaker 1: Thetube channel Andrewism, and today I like to take some 3 00:00:10,600 --> 00:00:15,800 Speaker 1: time to discuss nations, clonalism, and the people that constitute them. 4 00:00:16,280 --> 00:00:19,840 Speaker 1: That is of course quite broad, but in the end 5 00:00:19,920 --> 00:00:21,360 Speaker 1: I hope that folks are able to come away with 6 00:00:21,360 --> 00:00:24,759 Speaker 1: a sense of at least my version of the anarchist 7 00:00:24,800 --> 00:00:28,080 Speaker 1: position on nations, the impact of colonization and the psyches 8 00:00:28,120 --> 00:00:31,440 Speaker 1: of individuals within nations, and the role of national liberation 9 00:00:31,680 --> 00:00:36,400 Speaker 1: in social revolution. Today I'm joined by me Mia. 10 00:00:36,560 --> 00:00:40,240 Speaker 2: Who oh boy, A great topic. Interesting topic. 11 00:00:41,440 --> 00:00:47,240 Speaker 1: Yeah, indeed, indeed, indeed, I think part of what makes 12 00:00:47,280 --> 00:00:50,880 Speaker 1: the topic so interesting is because of how for lack 13 00:00:50,920 --> 00:00:55,160 Speaker 1: of a better term, how wiggly some of these terms are, 14 00:00:56,640 --> 00:00:59,600 Speaker 1: how hard to pin down some of these definitions are. 15 00:01:00,000 --> 00:01:02,959 Speaker 1: It's very important to be clear at the outset what 16 00:01:03,040 --> 00:01:06,760 Speaker 1: you mean by a nation, what you mean by national liberation, 17 00:01:08,120 --> 00:01:12,959 Speaker 1: that sort of thing. So what is a nation? What 18 00:01:13,040 --> 00:01:16,880 Speaker 1: comes to mind for you? Yeah? 19 00:01:17,920 --> 00:01:25,399 Speaker 2: Oh god, yeah, I knows, have pre prepped an answer 20 00:01:25,480 --> 00:01:29,800 Speaker 2: to this. I have a very difficult time conceiving of 21 00:01:29,840 --> 00:01:32,680 Speaker 2: a nation as something that's separated from a state, which 22 00:01:32,760 --> 00:01:35,160 Speaker 2: I know is something a lot of people try to do. 23 00:01:36,959 --> 00:01:39,399 Speaker 2: For me, it's just been sort of permanently welded to 24 00:01:39,440 --> 00:01:42,679 Speaker 2: the nation state in a way that makes it hard 25 00:01:42,720 --> 00:01:46,160 Speaker 2: to sort of think about without conjoining the two. 26 00:01:47,120 --> 00:01:49,800 Speaker 1: That's fair. That's fair. I think that that really is 27 00:01:49,960 --> 00:01:53,400 Speaker 1: part of what we're going to end up discussing, because 28 00:01:53,440 --> 00:01:55,400 Speaker 1: for one, you know, as we'll see, a lot of 29 00:01:55,480 --> 00:02:01,600 Speaker 1: nations were formed through the process of colonization and through 30 00:02:01,640 --> 00:02:09,840 Speaker 1: the process of incorporation into the global you know, superstructure, 31 00:02:10,680 --> 00:02:18,760 Speaker 1: global system. And secondly, it is seen to be the 32 00:02:19,080 --> 00:02:24,320 Speaker 1: ultimate aim of a nation, the greatest accomplishment of a nation, 33 00:02:25,080 --> 00:02:28,000 Speaker 1: to eventually establish their own state, to have a state 34 00:02:28,040 --> 00:02:31,080 Speaker 1: of their own. We call nations that don't have their 35 00:02:31,080 --> 00:02:34,480 Speaker 1: own state state less nations, the Kurds being one of 36 00:02:34,520 --> 00:02:38,320 Speaker 1: the most notable examples. But it really is commonly seen 37 00:02:38,440 --> 00:02:44,440 Speaker 1: that the ultimate accomplishment is for the libration of your people, 38 00:02:44,600 --> 00:02:47,640 Speaker 1: is that you establish a state to rule that people 39 00:02:48,160 --> 00:02:54,600 Speaker 1: for themselves. Of course, what for themselves actually means becomes 40 00:02:54,680 --> 00:03:01,240 Speaker 1: quite clear, as in many cases foreign rulers and the 41 00:03:01,280 --> 00:03:06,320 Speaker 1: practices of foreign rulers just take on a local face. 42 00:03:07,320 --> 00:03:09,840 Speaker 2: Yeah, there's a there's a Curtis joke that goes roughly, 43 00:03:10,680 --> 00:03:12,760 Speaker 2: getting your own nation state means that you speak, your 44 00:03:12,760 --> 00:03:14,360 Speaker 2: police torture you in your own language. 45 00:03:17,400 --> 00:03:23,119 Speaker 1: Oh that's fantastic, that is I like that. I like that. 46 00:03:24,200 --> 00:03:28,240 Speaker 1: And language really is one of the aspects of what 47 00:03:28,320 --> 00:03:29,720 Speaker 1: it is to be a nation, and it is not 48 00:03:30,040 --> 00:03:33,720 Speaker 1: it's not necessarily the only aspect or primary aspect, but 49 00:03:33,760 --> 00:03:37,960 Speaker 1: it is one aspect. For example, what is considered the 50 00:03:37,960 --> 00:03:42,920 Speaker 1: Basque nation, uh, those in northern Spain and part of 51 00:03:43,080 --> 00:03:51,680 Speaker 1: southern southwestern France. I believe their identity is not entirely, 52 00:03:52,360 --> 00:03:57,560 Speaker 1: but quite significantly tied to their language, because it is 53 00:03:57,600 --> 00:04:00,880 Speaker 1: a language that is completely distinct from any other language 54 00:04:00,920 --> 00:04:03,800 Speaker 1: found in Europe or really anywhere else in the world. 55 00:04:04,440 --> 00:04:08,040 Speaker 1: The language is just one aspect the nation. A nation 56 00:04:09,240 --> 00:04:11,520 Speaker 1: I mean not in the sense of a state or 57 00:04:11,520 --> 00:04:15,920 Speaker 1: a country or political constitution, but in the sense of 58 00:04:16,000 --> 00:04:21,159 Speaker 1: an imagined community of people. An imagined community of people. 59 00:04:21,520 --> 00:04:24,120 Speaker 1: I think that imagined aspect of it is quite important 60 00:04:24,480 --> 00:04:27,640 Speaker 1: as well. Student see, but an imagine the community of 61 00:04:27,640 --> 00:04:33,440 Speaker 1: people formed on the basis of a common language, history, ancestry, society, 62 00:04:33,880 --> 00:04:38,960 Speaker 1: or culture, who are conscious of their autonomy. So it's 63 00:04:39,000 --> 00:04:42,480 Speaker 1: not enough that a group of people merely share a language, 64 00:04:42,560 --> 00:04:45,880 Speaker 1: or share history, or share ancestry, or share society, or 65 00:04:45,920 --> 00:04:49,839 Speaker 1: share culture. It's important that firms we defined as a nation, 66 00:04:49,960 --> 00:04:52,520 Speaker 1: that they are conscious of the fact that they share 67 00:04:52,560 --> 00:04:56,120 Speaker 1: those things in common, and that they use that consciousness 68 00:04:56,160 --> 00:05:01,120 Speaker 1: to develop some sense of an imagine shared identity, imagined community, 69 00:05:01,960 --> 00:05:04,520 Speaker 1: whether or not each individual in that community knows all 70 00:05:04,560 --> 00:05:09,240 Speaker 1: the other individuals in that community. Nations are not necessarily 71 00:05:09,600 --> 00:05:15,239 Speaker 1: geographically bound, like you know certain conceptions of nation maybe, 72 00:05:15,839 --> 00:05:21,400 Speaker 1: but rather often diasporic, and some nations even united under 73 00:05:21,520 --> 00:05:24,280 Speaker 1: a banner of nations, such as in the case of 74 00:05:24,400 --> 00:05:28,240 Speaker 1: Pan Africanism, which is a form of nation movement or 75 00:05:28,360 --> 00:05:31,839 Speaker 1: pan nation movement that seeks to unite the thousands of 76 00:05:31,880 --> 00:05:37,440 Speaker 1: ethnic groups and also the diaspora of the consonants of 77 00:05:37,480 --> 00:05:45,240 Speaker 1: Africa in response to the exploitation of outsiders. In fact, 78 00:05:45,240 --> 00:05:48,680 Speaker 1: the Pan Affic nation is really a quintessential example of 79 00:05:48,720 --> 00:05:55,000 Speaker 1: how colonism creates nations while exploiting them. And although Native 80 00:05:55,120 --> 00:05:59,600 Speaker 1: America and populations retained slightly more of their heritage than 81 00:05:59,640 --> 00:06:05,400 Speaker 1: the placed African population in North America, though this is 82 00:06:05,440 --> 00:06:11,200 Speaker 1: not to deny what was lost their force displacement also 83 00:06:11,400 --> 00:06:15,480 Speaker 1: created something of a shared ethnic identity, which is where 84 00:06:15,520 --> 00:06:18,880 Speaker 1: you see movements like Red Power popping up during the 85 00:06:18,960 --> 00:06:24,559 Speaker 1: heightened Soviets era. Prior to the process of colonization, they 86 00:06:24,680 --> 00:06:30,880 Speaker 1: were distinct in their cultural groupings. This group would be blackfoot, 87 00:06:30,920 --> 00:06:36,239 Speaker 1: this group would be Cree, this group would be Sioue 88 00:06:36,400 --> 00:06:39,800 Speaker 1: or something right, this group would be Sue. But then 89 00:06:40,120 --> 00:06:44,720 Speaker 1: as they had the shared experience of colonization, they can 90 00:06:44,800 --> 00:06:48,360 Speaker 1: to develop a sense of shared identity against those that 91 00:06:48,480 --> 00:06:51,960 Speaker 1: were colonizing them, a sense of solidarity that transcended their 92 00:06:52,000 --> 00:06:57,320 Speaker 1: previous cultural distinctions and designations. Not that those designations don't 93 00:06:57,320 --> 00:07:00,200 Speaker 1: still exist, but many have adopted a sort of of 94 00:07:00,839 --> 00:07:04,520 Speaker 1: panor nation above that as a vehicle through which they 95 00:07:04,560 --> 00:07:10,760 Speaker 1: can undertake their struggle. However, mere opposition between a colonized 96 00:07:10,840 --> 00:07:13,280 Speaker 1: group and a colonizing force is not the only way 97 00:07:13,320 --> 00:07:20,640 Speaker 1: that clonism creates new nations. Also through social stratification, through hybridization, 98 00:07:21,880 --> 00:07:25,120 Speaker 1: through the imposition of new religions, through new education systems, 99 00:07:25,160 --> 00:07:29,360 Speaker 1: new languages, and new administrative boundaries. All of those are 100 00:07:29,400 --> 00:07:33,600 Speaker 1: ways in which cluonism can develop unations. For example, the 101 00:07:33,640 --> 00:07:41,760 Speaker 1: case of the meets, a cultural intermingling and intermarriage between 102 00:07:42,360 --> 00:07:45,600 Speaker 1: two radically different groups ended up with the birth of 103 00:07:45,720 --> 00:07:51,120 Speaker 1: the new nation of the meets in the unique colonial 104 00:07:51,240 --> 00:07:56,080 Speaker 1: history of Canada and as we've see in nations or 105 00:07:56,120 --> 00:07:59,320 Speaker 1: often the targets of subpraction and of subjugation and Eurasia, 106 00:08:00,080 --> 00:08:03,320 Speaker 1: African peoples were stolen from the constant and thoroughly stripped 107 00:08:03,360 --> 00:08:06,360 Speaker 1: of their languages, histories, and cultures, and continues to be 108 00:08:06,360 --> 00:08:10,320 Speaker 1: oppressed throughout much of the so called New World. In 109 00:08:10,360 --> 00:08:13,800 Speaker 1: the United States, African Americans faced centuries of systemic racism. 110 00:08:15,920 --> 00:08:20,640 Speaker 1: In Brazil, the afric Brazilian population also faced similar historical discrimination, 111 00:08:21,320 --> 00:08:26,280 Speaker 1: similarly in Colombia and so on and so on. Indigenous 112 00:08:26,320 --> 00:08:29,360 Speaker 1: nations across the world also continue to be denied their 113 00:08:29,400 --> 00:08:34,600 Speaker 1: autonomy as minorities within a domineerian state. Palestinians and Israel 114 00:08:35,800 --> 00:08:40,640 Speaker 1: have faced a long standing conflict due to the raisia 115 00:08:40,760 --> 00:08:44,760 Speaker 1: of their self determination. Colds and Released, as I've mentioned, 116 00:08:45,360 --> 00:08:47,920 Speaker 1: spread across several countries and do not have a country 117 00:08:47,920 --> 00:08:51,080 Speaker 1: of their own, so they have historically sought independence or 118 00:08:51,120 --> 00:08:56,480 Speaker 1: at least autonomy. Aboriginal Australians have faced struggles related to 119 00:08:56,600 --> 00:09:00,640 Speaker 1: land rights, cultural preservation, and self governance, and although New 120 00:09:00,760 --> 00:09:03,160 Speaker 1: Zealand has made progress in recognizing the rights of the 121 00:09:03,200 --> 00:09:07,840 Speaker 1: delicious Mari people. Marian New Zealand have also dealt with 122 00:09:07,920 --> 00:09:12,760 Speaker 1: issues related to land ownership and cultural preservation, whether be 123 00:09:12,800 --> 00:09:15,640 Speaker 1: the Armenians under the Ottoman Empire in the past, or 124 00:09:15,760 --> 00:09:20,360 Speaker 1: the current subjugation of Hawaiian in Puerto Rico under the US, 125 00:09:20,480 --> 00:09:24,160 Speaker 1: or the Tibetan population still under the firm of the 126 00:09:24,240 --> 00:09:27,920 Speaker 1: Chinese state. Really could go on and on. I really 127 00:09:27,920 --> 00:09:30,560 Speaker 1: could go on and on. Across the world, struggles have 128 00:09:30,679 --> 00:09:34,400 Speaker 1: been an arbi and fought by nations for the liberation 129 00:09:35,440 --> 00:09:37,880 Speaker 1: and much of the suffering a struggle is thanks to 130 00:09:37,920 --> 00:09:42,680 Speaker 1: the process of colonization. Our present national borders and demographics 131 00:09:42,720 --> 00:09:46,520 Speaker 1: were largely shaped and dictated by the colonization and conquest 132 00:09:47,400 --> 00:09:53,120 Speaker 1: of a few nations from Europe. But what is colonialism Exactly? 133 00:09:54,320 --> 00:09:58,240 Speaker 1: As one anthropologist, Chris quote Right put it, colonialism is 134 00:09:58,280 --> 00:10:01,640 Speaker 1: the establishment and control of a territory for an extended 135 00:10:01,640 --> 00:10:05,080 Speaker 1: period of time by a sovereign power over a subordinate 136 00:10:05,120 --> 00:10:08,360 Speaker 1: and other people which are segregated and separated from the 137 00:10:08,440 --> 00:10:11,160 Speaker 1: rule and power. He goes on to say that features 138 00:10:11,200 --> 00:10:14,360 Speaker 1: the colonal situation and include political and legal domination over 139 00:10:14,400 --> 00:10:18,440 Speaker 1: the other society, relations of economic and political dependence, and 140 00:10:18,520 --> 00:10:23,760 Speaker 1: institutionalized racial and cultural inequalities to impose their dominant physical 141 00:10:23,800 --> 00:10:28,720 Speaker 1: force through raids, expropriation of labor and resources, Imprisonment and 142 00:10:28,800 --> 00:10:32,880 Speaker 1: objective murders. Enslavement of both the indigenous people and their 143 00:10:32,960 --> 00:10:40,560 Speaker 1: land is the primary objective colonization. Through colonization, theseive cultures 144 00:10:40,640 --> 00:10:46,160 Speaker 1: must be destroyed either strict crushed, emptied, subsumed, cooperated, or dismantled. 145 00:10:46,800 --> 00:10:51,479 Speaker 1: And since colonism relies on a dichotomy of superiority and inferiority, 146 00:10:52,000 --> 00:10:56,360 Speaker 1: the colonialists must impose their own culture over the native population, 147 00:10:56,960 --> 00:11:03,000 Speaker 1: from language to dressed daily practice, that culture, which, by 148 00:11:03,040 --> 00:11:07,080 Speaker 1: the way, becomes native through that process of colonization. And 149 00:11:07,520 --> 00:11:11,080 Speaker 1: that already gets into the whole discussion of what makes 150 00:11:11,080 --> 00:11:16,079 Speaker 1: something native, what makes a people native. There are two 151 00:11:16,160 --> 00:11:20,800 Speaker 1: definitions that I balance or try and dance between, one 152 00:11:20,880 --> 00:11:25,520 Speaker 1: being indigenity through land relationship and the other being indignity 153 00:11:25,559 --> 00:11:29,160 Speaker 1: through colonial relationship. And so I'm referring to the indignacy 154 00:11:29,160 --> 00:11:31,880 Speaker 1: through colonial relationship when I say that a culture or 155 00:11:32,000 --> 00:11:36,680 Speaker 1: people becomes native through that process of colonization, because prior 156 00:11:36,720 --> 00:11:43,800 Speaker 1: to colonial inclusions, there was no non native to define 157 00:11:43,880 --> 00:11:48,920 Speaker 1: themselves against. They just will. You'll need to define yourself 158 00:11:49,040 --> 00:11:52,280 Speaker 1: as native to a place when an outsider or an 159 00:11:52,320 --> 00:11:56,320 Speaker 1: invasive force is pushing you out of that place or 160 00:11:57,160 --> 00:12:01,320 Speaker 1: trying to dominate you within that place. The old forms 161 00:12:01,360 --> 00:12:08,559 Speaker 1: of colonization are largely over, but the spirit of colonization 162 00:12:08,960 --> 00:12:12,800 Speaker 1: still linkers. It is a specter in the spheres of 163 00:12:12,840 --> 00:12:18,640 Speaker 1: culture and politics and economics. The colonial complex created the 164 00:12:18,679 --> 00:12:24,440 Speaker 1: world we see today and left quite the impression psychologically 165 00:12:25,240 --> 00:12:30,640 Speaker 1: on both the colonized and the colonizer. French Tunisian writer 166 00:12:31,120 --> 00:12:36,160 Speaker 1: Albert Mami wrote but against it to be a very 167 00:12:36,240 --> 00:12:42,120 Speaker 1: essential work on the relationship between the colonizer and the colonized. 168 00:12:42,880 --> 00:12:46,920 Speaker 1: That work, that book is called The Colonized and the Colonized. 169 00:12:47,400 --> 00:12:50,800 Speaker 1: It was published in nineteen fifty seven, and it was 170 00:12:50,840 --> 00:12:52,560 Speaker 1: written and of course in a very important time, in 171 00:12:52,600 --> 00:12:56,000 Speaker 1: a time when many national liberation movements were quite active. 172 00:12:56,679 --> 00:12:58,720 Speaker 1: And so this work is often held up with other 173 00:12:59,320 --> 00:13:04,839 Speaker 1: important words in that anti colonial milieu, including France phen Noons, 174 00:13:04,840 --> 00:13:08,240 Speaker 1: the Direction of the Earth, Black Skin, White Masks, and 175 00:13:09,040 --> 00:13:14,800 Speaker 1: A's discourse on clonialism. In the book The Colonized and 176 00:13:14,840 --> 00:13:19,920 Speaker 1: the Colonized, now mean he spent some time discussing the 177 00:13:19,960 --> 00:13:23,680 Speaker 1: psychology of both, and he splits the condition psychological conditions, 178 00:13:23,720 --> 00:13:28,480 Speaker 1: the colonizing the colonized into four parts, the colonizer who accepts, 179 00:13:29,160 --> 00:13:34,400 Speaker 1: the colonizer who refuses, the colonized who accepts, and the 180 00:13:34,440 --> 00:13:50,360 Speaker 1: colonized who refuses. So first there's the colonizer who accepts. 181 00:13:51,559 --> 00:13:59,920 Speaker 1: I've called that colonizer Christopher for obvious reasons, that being Columbus. 182 00:14:00,920 --> 00:14:05,800 Speaker 1: And so the Christopher accepts his role as a colonizer, 183 00:14:06,080 --> 00:14:08,800 Speaker 1: he becomes a colonist. That means he has to accept 184 00:14:08,840 --> 00:14:12,320 Speaker 1: the fact that his position of privilege is non legitimate. 185 00:14:13,240 --> 00:14:15,280 Speaker 1: So the any way he could really enjoy his position 186 00:14:15,360 --> 00:14:19,120 Speaker 1: would be to absolve himself of the conditions, of the guilt, 187 00:14:19,200 --> 00:14:21,520 Speaker 1: of the conditions under which he was attained. That's why 188 00:14:21,600 --> 00:14:26,760 Speaker 1: Christopher forcifies history, creates racist mythology, rewrites laws, and attempts 189 00:14:26,800 --> 00:14:30,960 Speaker 1: to whitewash his legacy. That's why he emphasizes his superiority 190 00:14:30,960 --> 00:14:33,880 Speaker 1: while castness, persions and the colonized. He has to do 191 00:14:33,960 --> 00:14:37,920 Speaker 1: whatever it takes to justify his evils, to uplift himself 192 00:14:37,960 --> 00:14:42,680 Speaker 1: to the skies while grinding those below him underground. Deep down, 193 00:14:43,120 --> 00:14:46,240 Speaker 1: Christopher knows all this semester, but he can't admit that 194 00:14:46,280 --> 00:14:49,880 Speaker 1: to himself. He has to keep degrading the colonized, and 195 00:14:49,920 --> 00:14:53,840 Speaker 1: so just as the colonal situation manufactures the colonized, Christopher 196 00:14:53,880 --> 00:14:59,120 Speaker 1: the colonialist is also transformed. Now he chairs on torture, discrimination, 197 00:14:59,280 --> 00:15:03,160 Speaker 1: and massacre. He becomes a reactionary, a conservative, and a fascist, 198 00:15:03,680 --> 00:15:06,480 Speaker 1: But the condemnation that he carries in his heart can 199 00:15:06,520 --> 00:15:10,880 Speaker 1: ever truly be raised. It pisses him off that he 200 00:15:10,920 --> 00:15:13,680 Speaker 1: relies on the colonize to maintain the colony, even though 201 00:15:13,720 --> 00:15:16,240 Speaker 1: he came looking for profit and already has a homeland. 202 00:15:16,720 --> 00:15:19,040 Speaker 1: But he has to direct his anger somewhere, so it 203 00:15:19,120 --> 00:15:23,080 Speaker 1: becomes a racist, and not just any racism, a racism 204 00:15:23,200 --> 00:15:28,360 Speaker 1: so fundamentally ingrained in his personality. Racism built on three 205 00:15:28,640 --> 00:15:33,000 Speaker 1: major components. One there exists some major gulf between him 206 00:15:33,000 --> 00:15:36,760 Speaker 1: and the colonized. Two that he can exploit these differences 207 00:15:36,800 --> 00:15:40,840 Speaker 1: to his benefit, and three that these differences are absolute 208 00:15:41,360 --> 00:15:45,040 Speaker 1: and cannot be changed. Therefore, he's able to remain separate 209 00:15:45,040 --> 00:15:48,440 Speaker 1: from the community the colonized by holding any social mobility, 210 00:15:48,800 --> 00:15:53,080 Speaker 1: and he's able to continue to justify superiority because honestly 211 00:15:53,280 --> 00:15:56,440 Speaker 1: circular logic. Right, these people are inferior because they aren't 212 00:15:56,440 --> 00:15:58,480 Speaker 1: at my level, and they answered my level because I 213 00:15:58,560 --> 00:16:00,600 Speaker 1: keep them in it, because I keep them in their 214 00:16:00,600 --> 00:16:04,480 Speaker 1: inferior position, and on and on and on. Added bonus, 215 00:16:04,520 --> 00:16:07,280 Speaker 1: of course, he gets to feel good about himself. While 216 00:16:07,280 --> 00:16:12,640 Speaker 1: doing so, he becomes a humanitarian. Surely the colonize needed 217 00:16:12,720 --> 00:16:17,040 Speaker 1: him to bring the light of civilization. Look at them, 218 00:16:17,280 --> 00:16:22,240 Speaker 1: so stupid and servile. All this is natural and e tonal, 219 00:16:22,680 --> 00:16:26,560 Speaker 1: So he has nothing to worry about. It is divine 220 00:16:27,440 --> 00:16:30,320 Speaker 1: grace that has brought him to this place. It is 221 00:16:30,360 --> 00:16:36,600 Speaker 1: a manifest destiny that he continues this tradition. And I 222 00:16:36,600 --> 00:16:39,320 Speaker 1: mean if he enjoys a couple of perks in his 223 00:16:39,480 --> 00:16:45,080 Speaker 1: quest to civilize them, well, surely is just justice. Colonized 224 00:16:45,520 --> 00:16:50,280 Speaker 1: should be grateful Christopher benevolent master of the natural order, 225 00:16:51,080 --> 00:16:57,440 Speaker 1: no question. And really, this is why missus there was 226 00:16:57,520 --> 00:17:02,960 Speaker 1: right to say. The colonization dehumanizes even the most civilized man. 227 00:17:03,920 --> 00:17:07,159 Speaker 1: It inevitably tends to change him who undertakes it that 228 00:17:07,280 --> 00:17:10,680 Speaker 1: the colonizer, who, in order to ease his conscience, gets 229 00:17:10,720 --> 00:17:13,320 Speaker 1: into the habit of seeing the other man as an animal, 230 00:17:13,840 --> 00:17:17,679 Speaker 1: accustoms himself to treating him like an animal, and tends 231 00:17:17,680 --> 00:17:24,200 Speaker 1: objectively to transform himself into an animal. No offense to animals, 232 00:17:24,240 --> 00:17:31,600 Speaker 1: of course, I'm just Cootins. There. On the flip side 233 00:17:31,640 --> 00:17:38,080 Speaker 1: of the coin is the colonizer who refuses John. You see, 234 00:17:38,119 --> 00:17:45,040 Speaker 1: not every colonizer becomes a colingless. John tries to resist 235 00:17:45,040 --> 00:17:49,960 Speaker 1: the role, but he is still a colonizer. He tries 236 00:17:50,000 --> 00:17:52,560 Speaker 1: to ignore his position of privilege, but he kind of 237 00:17:52,680 --> 00:17:57,040 Speaker 1: escaped mentally from a concrete situation. He kind of refused 238 00:17:57,080 --> 00:18:01,320 Speaker 1: the ideology of crinalism while continuing to live with actual relationships, 239 00:18:01,520 --> 00:18:09,040 Speaker 1: while continuing to benefit from the privileges he half heartedly denounces. See. 240 00:18:09,240 --> 00:18:14,080 Speaker 1: Colonial relations can't be boiled down to individual feelings, so 241 00:18:14,080 --> 00:18:18,719 Speaker 1: it doesn't matter much materially if John accepts or rejects it. 242 00:18:18,720 --> 00:18:22,080 Speaker 1: It doesn't matter if he feels guilty or not. His 243 00:18:22,160 --> 00:18:26,400 Speaker 1: identity is fundamentally defined in relation to colonization. He's still 244 00:18:26,480 --> 00:18:29,400 Speaker 1: part of the oppressant group. He shares in their good 245 00:18:29,440 --> 00:18:34,600 Speaker 1: fortune and will likely share their faith. Makes it clear 246 00:18:34,640 --> 00:18:38,560 Speaker 1: that the truth is between colonizer and colonized. There is 247 00:18:38,600 --> 00:18:44,520 Speaker 1: only room for forced labor, intimidation, pressure, police, taxation, theft, rape, 248 00:18:44,680 --> 00:18:51,280 Speaker 1: compulsory crops, contempt, mistrust, arrogance, self complacency, swinishness, brainless elites, 249 00:18:51,760 --> 00:18:56,639 Speaker 1: degraded masses, no human contact, but relations of domination and 250 00:18:56,640 --> 00:18:59,960 Speaker 1: submission or shin the colonizing man into a classroom monitor, 251 00:19:00,320 --> 00:19:03,840 Speaker 1: an army sergeant, a prison guard, a slave driver, and 252 00:19:03,880 --> 00:19:09,760 Speaker 1: the indigenous man into an instrument of production. Even if 253 00:19:09,880 --> 00:19:13,560 Speaker 1: John is a leftist, a progressive trying his best to 254 00:19:13,600 --> 00:19:16,879 Speaker 1: assist the national liberation, to colonize people's he's still in 255 00:19:16,880 --> 00:19:20,880 Speaker 1: a rough situation. Of course, not many colonizers have actually 256 00:19:20,920 --> 00:19:24,239 Speaker 1: been you know about it like that. But even if 257 00:19:24,280 --> 00:19:27,840 Speaker 1: John was to create a world or colonization, it maybe 258 00:19:27,960 --> 00:19:30,359 Speaker 1: hard for him to picture his situation change in all 259 00:19:30,400 --> 00:19:35,080 Speaker 1: that much. He's accustomed to privilege, and so equality is 260 00:19:35,200 --> 00:19:38,600 Speaker 1: probably going to feel like oppression. You can't imagine not 261 00:19:38,680 --> 00:19:41,560 Speaker 1: being who he is with the comfortable domination of his 262 00:19:41,640 --> 00:19:45,439 Speaker 1: culture and language. He's never had to accommodate others before. 263 00:19:45,720 --> 00:19:47,680 Speaker 1: He's never had to think, oh wait, maybe I should 264 00:19:47,680 --> 00:19:52,840 Speaker 1: try and learn their language, try and incorporate elements of 265 00:19:53,119 --> 00:19:58,399 Speaker 1: their cultural mores. He still holds the subtle vessiges of 266 00:19:58,440 --> 00:20:02,639 Speaker 1: the racist ideology that his country was built on, and 267 00:20:02,680 --> 00:20:04,840 Speaker 1: he will have to fight his own class interests and 268 00:20:04,880 --> 00:20:11,840 Speaker 1: his own fellow colonizers. Revolution would require the decimation of 269 00:20:11,920 --> 00:20:17,720 Speaker 1: his current identity and the rebooth of another. And that decision, 270 00:20:18,560 --> 00:20:24,000 Speaker 1: that gargantuan task maybe too challenging for some people to undertake. 271 00:20:25,000 --> 00:20:27,359 Speaker 1: So Mia, what do you think of the position of 272 00:20:27,680 --> 00:20:33,119 Speaker 1: the colonizer who accepts and the colonizer who refuses. 273 00:20:34,119 --> 00:20:36,040 Speaker 2: One of the things that I think is interesting about 274 00:20:36,119 --> 00:20:40,159 Speaker 2: this is that the original concept of privilege was something 275 00:20:40,200 --> 00:20:43,280 Speaker 2: that came out of like this specific kind of analysis 276 00:20:43,359 --> 00:20:47,480 Speaker 2: was about like like it was it was it was 277 00:20:47,520 --> 00:20:52,760 Speaker 2: about French settlers in Algeria, and you know, it was, 278 00:20:52,800 --> 00:20:54,359 Speaker 2: it was, it was, it was. It was originally something 279 00:20:54,359 --> 00:20:57,600 Speaker 2: along basically along these similar lines where it's like it 280 00:20:57,640 --> 00:21:02,400 Speaker 2: doesn't really matter what your ideological beliefs are if you're 281 00:21:02,440 --> 00:21:05,320 Speaker 2: sort of like a French settler in Algeria, like you 282 00:21:05,560 --> 00:21:09,720 Speaker 2: just automatically have privilege that like other people didn't. And 283 00:21:09,760 --> 00:21:12,720 Speaker 2: this has been sort of like I don't know, I like, 284 00:21:12,760 --> 00:21:17,000 Speaker 2: the original sort of context of what this analysis was 285 00:21:17,080 --> 00:21:19,920 Speaker 2: has been sort of worn down. But I think I 286 00:21:19,920 --> 00:21:23,120 Speaker 2: don't know, Like I think I think it is colonizers, 287 00:21:23,160 --> 00:21:25,280 Speaker 2: like this is this is a structural position, right, like 288 00:21:25,480 --> 00:21:29,560 Speaker 2: you know, the sort of you can't sort of individualism, 289 00:21:29,640 --> 00:21:33,359 Speaker 2: you're way out of a structural condition. Yeah, And I 290 00:21:33,359 --> 00:21:36,720 Speaker 2: think that's something people sort of have this incredible capacity 291 00:21:36,760 --> 00:21:39,080 Speaker 2: to sort of believe about themselves and it's just not 292 00:21:39,720 --> 00:21:44,360 Speaker 2: really true. And that's something that's very difficult to sort 293 00:21:44,359 --> 00:21:48,320 Speaker 2: of like actually substantively confronts. But I think it's why 294 00:21:49,000 --> 00:21:50,520 Speaker 2: this analysis of stuff. 295 00:21:50,240 --> 00:21:56,200 Speaker 1: Is useful exactly exactly. It's not enough to just say, oh, well, 296 00:21:56,280 --> 00:21:58,760 Speaker 1: I don't think this is right, I think this is wrong. 297 00:21:59,240 --> 00:22:03,760 Speaker 1: That hasn't changed any thing materially. It's when you act 298 00:22:03,960 --> 00:22:10,840 Speaker 1: to challenge, to dismantle, to confront, and to act in 299 00:22:10,880 --> 00:22:17,600 Speaker 1: solidarity with those facing these challenges in a material way 300 00:22:17,800 --> 00:22:23,520 Speaker 1: that any of it really matters. I think it was 301 00:22:23,560 --> 00:22:26,880 Speaker 1: particularly Poltin, and of course Mami is writing this, and 302 00:22:26,960 --> 00:22:33,400 Speaker 1: Cesaire wrote in a time when colonization is really at 303 00:22:33,800 --> 00:22:40,399 Speaker 1: or rather the confrontation against colonizations really added zenith. And 304 00:22:40,440 --> 00:22:42,600 Speaker 1: so for those of us in the twenty first century 305 00:22:42,640 --> 00:22:46,639 Speaker 1: in twenty twenty three now who are looking back, were saying, 306 00:22:46,720 --> 00:22:50,120 Speaker 1: we might think, oh, well, surely this is a data analysis, 307 00:22:50,600 --> 00:22:55,600 Speaker 1: a dated way of looking at these relationships. But upon 308 00:22:55,800 --> 00:23:03,000 Speaker 1: further inspection it really continues to be quite topical when 309 00:23:03,040 --> 00:23:09,840 Speaker 1: you look at, for example, self proclaimed allies. Looking at 310 00:23:09,880 --> 00:23:15,119 Speaker 1: how Mami discusses the colonizer who refuses really gives you 311 00:23:15,119 --> 00:23:19,520 Speaker 1: a sense of I think, at least how far you 312 00:23:19,600 --> 00:23:23,760 Speaker 1: need to be willing to go in your allyship versus 313 00:23:24,560 --> 00:23:28,880 Speaker 1: how far most people have reached even today. We can 314 00:23:29,160 --> 00:23:34,760 Speaker 1: ask ourselves and those who maybe see themselves a bit 315 00:23:34,800 --> 00:23:40,359 Speaker 1: in the colonizer who refuses, Ask yourself how far I 316 00:23:40,400 --> 00:23:45,119 Speaker 1: mean you may recognize your privileges even while still you know, 317 00:23:45,560 --> 00:23:50,240 Speaker 1: enjoying them, But how far might you be willing to 318 00:23:50,400 --> 00:23:55,400 Speaker 1: go to see an end to this system? We speak 319 00:23:55,440 --> 00:24:00,320 Speaker 1: about how the loss of privilege can make equality feel 320 00:24:00,359 --> 00:24:04,800 Speaker 1: like oppression, but truly grappling with that, what would it 321 00:24:04,880 --> 00:24:11,439 Speaker 1: mean for, for example, English to no longer be the 322 00:24:11,480 --> 00:24:16,080 Speaker 1: dominant language, you know, what would it mean for us 323 00:24:16,119 --> 00:24:20,560 Speaker 1: to get used to will in which we might have 324 00:24:20,600 --> 00:24:24,400 Speaker 1: to learn another language? And then I've been thinking about recently, 325 00:24:25,200 --> 00:24:30,639 Speaker 1: even while occupying the position of a colonized subject, I 326 00:24:30,680 --> 00:24:35,720 Speaker 1: speak English, and that is a privilege. I speak English natively, 327 00:24:36,960 --> 00:24:38,720 Speaker 1: and I mean I'm trying to learn another language. I'm 328 00:24:38,720 --> 00:24:43,000 Speaker 1: trying to learn Spanish, which is another colonized language. 329 00:24:43,080 --> 00:24:45,120 Speaker 2: Yeah, that's of one of the other things is like, 330 00:24:45,359 --> 00:24:47,399 Speaker 2: you know, for me, it's like, okay, you have English, 331 00:24:47,440 --> 00:24:48,480 Speaker 2: it's this colonial language. 332 00:24:48,480 --> 00:24:49,600 Speaker 1: You have Chinese, which. 333 00:24:49,440 --> 00:24:53,359 Speaker 2: Is like also colonial language, and I learned some Spanish. 334 00:24:53,440 --> 00:24:56,200 Speaker 2: It's like, well all right, and that's a third colonial 335 00:24:56,280 --> 00:24:57,560 Speaker 2: language that struct the towers. 336 00:24:58,080 --> 00:25:11,800 Speaker 1: Yeah, exactly. And this will we get into this sort 337 00:25:11,800 --> 00:25:17,560 Speaker 1: of discussion about like actually postclualism and anti colonial struggle 338 00:25:17,680 --> 00:25:24,959 Speaker 1: and how you go about anti clualism, right, because there 339 00:25:25,000 --> 00:25:27,520 Speaker 1: is one of their different approaches. One could take different paths. 340 00:25:27,560 --> 00:25:31,040 Speaker 1: I suppose we could follow. There's an anticlonal approach where 341 00:25:31,040 --> 00:25:35,760 Speaker 1: we could say, you know what, let's just try and 342 00:25:37,640 --> 00:25:42,160 Speaker 1: recreate pre colonial society. Right, so everybody tries to learn 343 00:25:42,720 --> 00:25:45,280 Speaker 1: the languages that they feel as though they might have 344 00:25:45,359 --> 00:25:50,680 Speaker 1: spoken if not under clonal system, if not, if clual's 345 00:25:50,760 --> 00:25:54,119 Speaker 1: history had not happened. And then we try to re 346 00:25:54,320 --> 00:26:00,920 Speaker 1: implement those languages and reimpose those languages and mantle certain 347 00:26:00,960 --> 00:26:04,280 Speaker 1: institutions and structures and whatever the case may be, try 348 00:26:04,320 --> 00:26:11,760 Speaker 1: to basically erase the impact of colonization from history. And 349 00:26:11,800 --> 00:26:19,359 Speaker 1: then there's another path where we recognize, well, maybe we 350 00:26:19,440 --> 00:26:27,520 Speaker 1: cannot undo colonization, and truthfully we can't write. But going forward, 351 00:26:28,600 --> 00:26:34,320 Speaker 1: how do we intend to dismantle and to rework and 352 00:26:34,440 --> 00:26:40,919 Speaker 1: to create a new you know, taking from the past 353 00:26:41,359 --> 00:26:45,200 Speaker 1: to build the future, but not being bound to that past. 354 00:26:47,280 --> 00:26:58,440 Speaker 1: How do we, for example, let go of certain binds 355 00:26:58,480 --> 00:27:05,200 Speaker 1: on language, or certain ways of communicating, or certain ways 356 00:27:05,280 --> 00:27:10,080 Speaker 1: we organize systems, or certain customs and roles and obligations. 357 00:27:12,640 --> 00:27:17,399 Speaker 1: And I'm varying a bit from the intended topic of 358 00:27:17,840 --> 00:27:22,800 Speaker 1: psychology of colonization, but I do want us to think 359 00:27:22,800 --> 00:27:25,679 Speaker 1: about whether what role we regardless of what role we 360 00:27:25,680 --> 00:27:29,199 Speaker 1: see ourselves in this discussion, how do we pursue an 361 00:27:29,240 --> 00:27:32,000 Speaker 1: anti colonial future? What does that look like? What path 362 00:27:32,040 --> 00:27:37,520 Speaker 1: should we be taken? And how might that path chafe 363 00:27:37,600 --> 00:27:43,160 Speaker 1: against our current identity? How amight that path chafe against 364 00:27:43,160 --> 00:27:48,520 Speaker 1: our current privileges, our current comforts. Yes, we are, as 365 00:27:48,600 --> 00:27:55,880 Speaker 1: workers all oppressed and exploited, but at the same time, 366 00:27:56,240 --> 00:27:59,040 Speaker 1: as we recognize there are certain privileges that some have 367 00:27:59,200 --> 00:28:02,240 Speaker 1: over others, whether it be in the realm of race 368 00:28:02,680 --> 00:28:08,080 Speaker 1: or gender, or ability or language. And if we are 369 00:28:08,080 --> 00:28:10,320 Speaker 1: going to be pursuing artechulan, so we have to ask ourselves, 370 00:28:10,320 --> 00:28:16,399 Speaker 1: how might those privileges be affected? And have we truly 371 00:28:16,440 --> 00:28:21,760 Speaker 1: confronted our comfort level with those privileges being affected. I 372 00:28:21,760 --> 00:28:26,479 Speaker 1: think that's part of the broader effort of decolonizing the mind. 373 00:28:26,680 --> 00:28:30,040 Speaker 1: And when I speak about in my video and why 374 00:28:30,040 --> 00:28:33,920 Speaker 1: Revolutionary's therapy, the idea of like really truly breaking down 375 00:28:33,960 --> 00:28:37,280 Speaker 1: a lot of these ideas that we have about ourselves 376 00:28:37,280 --> 00:28:42,600 Speaker 1: and about the world and questioning all of it, deconstructing, 377 00:28:42,680 --> 00:28:45,640 Speaker 1: reconstructing all of it. But then when I get too far, 378 00:28:45,720 --> 00:28:52,280 Speaker 1: of course, sincere called the colonization thingification. So let's turn 379 00:28:52,280 --> 00:28:56,800 Speaker 1: our attention now to those things. Let's discuss this situation 380 00:28:57,080 --> 00:29:03,240 Speaker 1: of the colonized in this case, and and that defined 381 00:29:03,240 --> 00:29:05,800 Speaker 1: by the images and myths that surround them and tell 382 00:29:05,840 --> 00:29:12,320 Speaker 1: them who they are. The colonized have no way out 383 00:29:12,320 --> 00:29:16,640 Speaker 1: of their condition within the colonial order. They aren't free 384 00:29:16,680 --> 00:29:19,600 Speaker 1: to choose between being colonized or not being colonized. They 385 00:29:19,680 --> 00:29:24,280 Speaker 1: just are colonized. And so Candice understands this in her 386 00:29:24,280 --> 00:29:26,680 Speaker 1: whole life, She's had to grapple with the negative portraits 387 00:29:26,680 --> 00:29:30,680 Speaker 1: of herself. They were created by the colonizer, all the 388 00:29:30,720 --> 00:29:34,200 Speaker 1: images that were used to support the clonal situation that 389 00:29:34,320 --> 00:29:40,120 Speaker 1: raised the colonizer and humbled the colonized, That justified the 390 00:29:40,200 --> 00:29:44,120 Speaker 1: colonizer's privilege, that painted the colonized as inerate and the 391 00:29:44,160 --> 00:29:50,880 Speaker 1: colonizer as active. That made it seem as though the colonizer, 392 00:29:51,560 --> 00:29:56,800 Speaker 1: as the colonizer, was doing the colonized a fever, that 393 00:29:56,880 --> 00:30:00,479 Speaker 1: their labor was actually and the employment was actually necessary, 394 00:30:00,560 --> 00:30:05,160 Speaker 1: that it was charity that the colonizer was bringing to 395 00:30:05,880 --> 00:30:11,480 Speaker 1: their otherwise lazy masses. Being exposed to that kind of 396 00:30:11,480 --> 00:30:15,600 Speaker 1: message and from a young age, really does a number 397 00:30:16,280 --> 00:30:20,640 Speaker 1: on people, not just in the realm of colonization, but 398 00:30:20,680 --> 00:30:24,520 Speaker 1: in other spheres as well. We see that with patriarchy, 399 00:30:25,000 --> 00:30:28,880 Speaker 1: of course, how messages from an early age affect how 400 00:30:29,120 --> 00:30:36,480 Speaker 1: boys and girls and others perceive themselves and perceive the 401 00:30:36,520 --> 00:30:41,840 Speaker 1: world around them and perceive others. In the clear context, 402 00:30:42,440 --> 00:30:48,120 Speaker 1: this means that some who are colonized end up internalizing 403 00:30:48,160 --> 00:30:53,680 Speaker 1: and accepting wholesale the messages that they're receiving. So kind 404 00:30:53,680 --> 00:30:57,160 Speaker 1: of thinks to herself, perhaps the colonizer's right. Perhaps we 405 00:30:57,200 --> 00:30:59,800 Speaker 1: are lazy, perhaps we are shifted, perhaps we are timid 406 00:30:59,840 --> 00:31:03,840 Speaker 1: and week, and this degrading portrait ends up being accepted. 407 00:31:05,080 --> 00:31:08,120 Speaker 1: It's usually one of the final steps of colonization, the 408 00:31:08,160 --> 00:31:12,200 Speaker 1: colonization of the mind. Once the colonize begins to tolerate 409 00:31:12,480 --> 00:31:15,960 Speaker 1: rather than resist colonization, all they can really look to 410 00:31:16,000 --> 00:31:20,480 Speaker 1: do is attempt to assimilate, which is impossible by a 411 00:31:20,560 --> 00:31:25,400 Speaker 1: design does mean that Candice won't try. She sheds the 412 00:31:25,440 --> 00:31:28,120 Speaker 1: memories of her ancestors and the practices and institutions of 413 00:31:28,120 --> 00:31:31,160 Speaker 1: her culture. She embraces the colonizers will and all these 414 00:31:31,200 --> 00:31:34,280 Speaker 1: institutions is right and just. The colonizers salve, and the 415 00:31:34,320 --> 00:31:40,560 Speaker 1: colonizers whip the colonizes God and the Colonizers' school. Her 416 00:31:40,640 --> 00:31:45,160 Speaker 1: children are sent to these schools built by the colonizer 417 00:31:45,520 --> 00:31:49,760 Speaker 1: to erase and replace a people's history, traditions, and language. 418 00:31:50,320 --> 00:31:58,120 Speaker 1: She and her kin are imbued with double consciousness. She's 419 00:31:58,200 --> 00:32:02,280 Speaker 1: trapped in the sun, in place, performing for the colonizer, 420 00:32:02,520 --> 00:32:07,160 Speaker 1: in a home country that don't feels foreign. Double consciousness 421 00:32:07,200 --> 00:32:13,479 Speaker 1: is a particularly useful concept, first coined by WB. Du 422 00:32:13,480 --> 00:32:17,640 Speaker 1: Bois in the Souls of Black Folk in nineteen oh three. 423 00:32:19,160 --> 00:32:24,920 Speaker 1: He was speaking specifically about African Americans, but the concept 424 00:32:24,960 --> 00:32:28,960 Speaker 1: does apply in other contexts as well. Double consciousness is 425 00:32:29,000 --> 00:32:33,600 Speaker 1: the dual self perception experienced by subordinate peoples in an 426 00:32:33,640 --> 00:32:40,560 Speaker 1: oppressive society. It is looking at yourself through your own 427 00:32:40,920 --> 00:32:44,760 Speaker 1: eyes and simultaneously looking at yourself through the eyes of 428 00:32:44,760 --> 00:32:50,400 Speaker 1: a racist society, looking at who you are, and also 429 00:32:50,440 --> 00:32:55,800 Speaker 1: looking at what the dominant society sees and thinks of 430 00:32:55,880 --> 00:32:59,080 Speaker 1: who you are. Of course, the voice concept was further 431 00:32:59,120 --> 00:33:02,640 Speaker 1: built upon, and you know, people speak about her things 432 00:33:02,640 --> 00:33:06,640 Speaker 1: such as triple consciousness, and in some ways the idea 433 00:33:06,640 --> 00:33:15,960 Speaker 1: of double consciousness can't be tied with the conversation of intersectionality. 434 00:33:16,520 --> 00:33:21,280 Speaker 1: But they are those who experience that double consciousness, and 435 00:33:22,560 --> 00:33:28,000 Speaker 1: rather than reasserting their view of themselves and their people, 436 00:33:29,240 --> 00:33:33,320 Speaker 1: they accept the negative view held by the dominant society. 437 00:33:33,920 --> 00:33:39,160 Speaker 1: They surround themselves the language of that dominant society. Candace's 438 00:33:39,160 --> 00:33:42,719 Speaker 1: world from the street signs, the documents to the courts, 439 00:33:42,760 --> 00:33:48,000 Speaker 1: the bureaucracy, needy industry, or use the colonizing language. While 440 00:33:48,000 --> 00:33:51,320 Speaker 1: her mother tongue, the one used tenderly by her ancestors, 441 00:33:51,680 --> 00:33:54,880 Speaker 1: the one that sustains in a most feelings, emotions and dreams, 442 00:33:55,680 --> 00:33:59,800 Speaker 1: is he valued and degraded. Candace loses far more than 443 00:33:59,840 --> 00:34:04,920 Speaker 1: she gains by history a culture future she rejects herself, 444 00:34:05,560 --> 00:34:11,319 Speaker 1: self love, and liberation itself. She rejects herself, self love 445 00:34:11,680 --> 00:34:16,200 Speaker 1: and liberation itself, a tending to model herself after the colonizer, 446 00:34:16,640 --> 00:34:21,400 Speaker 1: or rather crush herself into conformity. She gains self hate, shame, 447 00:34:21,680 --> 00:34:26,040 Speaker 1: and alienation. She sees her own people through the eyes 448 00:34:26,560 --> 00:34:32,320 Speaker 1: the coldinations and accusations of the colonizer. She's atomized, estranged 449 00:34:32,360 --> 00:34:37,560 Speaker 1: from her people, and rejected by the colonizer, utterly defeated. 450 00:34:38,400 --> 00:34:42,719 Speaker 1: But then he offers another path, an alternative mindset in 451 00:34:42,800 --> 00:34:47,520 Speaker 1: the colonized who refuses. You see, like Candace, not knows 452 00:34:47,560 --> 00:34:51,879 Speaker 1: that there will never be emancipation within the colonial relationship. 453 00:34:53,000 --> 00:34:56,280 Speaker 1: But unlike Candace, they know that there is no liberty 454 00:34:56,520 --> 00:35:01,319 Speaker 1: in a similation. Revolt is the only way out. An 455 00:35:01,320 --> 00:35:04,960 Speaker 1: absolute condition requires an absolute solution, and there can be 456 00:35:05,000 --> 00:35:09,560 Speaker 1: no compromise. Deliberation is a process of self recovery and 457 00:35:09,640 --> 00:35:13,239 Speaker 1: autonomous dignity. They must shake off the force images and 458 00:35:13,280 --> 00:35:17,000 Speaker 1: boldly attack the institutions of oppression. But even in their 459 00:35:17,040 --> 00:35:21,399 Speaker 1: resistance that still bears the traces of colonization. They still 460 00:35:21,400 --> 00:35:24,040 Speaker 1: share some of the values, techniques, and methods of the colonizer. 461 00:35:24,520 --> 00:35:28,640 Speaker 1: They still speak the language the colonizer can understand to 462 00:35:28,680 --> 00:35:32,160 Speaker 1: be truly emancipated, that must work to rebuild a new, 463 00:35:33,320 --> 00:35:38,280 Speaker 1: authentic and self assured identity for themselves and the other people, 464 00:35:39,200 --> 00:35:42,960 Speaker 1: that must reclaim and transform that which the colonizers consider negative, 465 00:35:43,520 --> 00:35:48,120 Speaker 1: must take pride in all their wrinkles and moods, never 466 00:35:48,200 --> 00:35:51,880 Speaker 1: shying away from their colonization, but accepting it as a 467 00:35:52,040 --> 00:35:57,359 Speaker 1: fact of their experience and their history, and yet overcoming 468 00:35:57,760 --> 00:36:03,520 Speaker 1: that colonization is the risk of continuing to define yourself 469 00:36:04,520 --> 00:36:08,279 Speaker 1: in relation to protest, in relation to revolt, and in 470 00:36:08,320 --> 00:36:14,440 Speaker 1: relation to colonization. At some point, maybe not now, but 471 00:36:14,520 --> 00:36:20,160 Speaker 1: at some point that we'll need to move beyond that 472 00:36:20,239 --> 00:36:25,040 Speaker 1: means of definition. What that future looks like is anyone's 473 00:36:25,080 --> 00:36:31,400 Speaker 1: guess and also up to everyone to help build. I 474 00:36:31,440 --> 00:36:36,439 Speaker 1: hope you appreciated this. Sometimes be under and dive into 475 00:36:36,480 --> 00:36:40,480 Speaker 1: the minds of the colonizer and the colonized. The fight 476 00:36:40,600 --> 00:36:44,719 Speaker 1: is not over. The psychological, political, and economic consequences of 477 00:36:44,719 --> 00:36:47,880 Speaker 1: colonization are still fell to this day. The mentalities and 478 00:36:47,880 --> 00:36:52,640 Speaker 1: conditions that discussed still exist in very extents today. Hopefully 479 00:36:52,640 --> 00:36:56,640 Speaker 1: this helps us to better understand colonization's impact on us, 480 00:36:57,000 --> 00:37:01,560 Speaker 1: so that we can deconstruct that LEVI them together to 481 00:37:01,600 --> 00:37:07,839 Speaker 1: create a FREEO and motevos and what humane world. Next time, 482 00:37:08,239 --> 00:37:11,840 Speaker 1: I'll be discussing the rule of national liberation in the 483 00:37:11,880 --> 00:37:16,040 Speaker 1: struggle for freedom and what precisely that would enter you 484 00:37:16,640 --> 00:37:18,319 Speaker 1: as I didn't have time to get into it in 485 00:37:18,320 --> 00:37:18,680 Speaker 1: this part. 486 00:37:24,239 --> 00:37:26,720 Speaker 2: It Could Happen Here as a production of cool Zone Media. 487 00:37:26,800 --> 00:37:29,480 Speaker 1: For more podcasts from cool Zone Media, visit our website 488 00:37:29,520 --> 00:37:31,759 Speaker 1: cool zonemedia dot com, or check us out on the 489 00:37:31,800 --> 00:37:35,239 Speaker 1: iHeartRadio app, Apple Podcasts, or wherever you listen to podcasts. 490 00:37:35,760 --> 00:37:37,880 Speaker 2: You can find sources for It Could Happen Here, updated 491 00:37:37,960 --> 00:37:41,040 Speaker 2: monthly at coolzonemedia dot com slash sources. 492 00:37:41,200 --> 00:37:42,040 Speaker 1: Thanks for listening.