Just wanted to call the attention of AUFS readers to the fact that the second post of Amaryah Shaye’s excellent series is now up over at Women in Theology. But if you haven’t already, then first check out the initial post.
“Reconciliation is antiblack and thus antichrist. It is anti-black because it requires the supersession of the black in order for its unity to be found in its white Christ. By black here, I don’t mean a particular skin color or identity, a certain vocal affectation, musical aesthetic, or capacity for rhythm (though I do mean all those things, too). Instead, I mean blackness as a radical refusal of the movement of reconciliation, and thus, of whiteness. To be black and to be made black is to take seriously the work of refusal, which is an antagonism, a thorn in the side of the sovereignty of whiteness. To be made black is not to be made other than one already is, in the sense that one must supersede the black in order to become a better whiter self or world or being. Instead, to be made black is to be undone through an encounter with an other that interrupts the logic of self-making, the logic of world-making, as supersession. To become black is to remain in instability, is to remain in solidarity together in instability. To become black is to be against the movement beyond sociality for the sake of becoming logical and reasonable. To become black is to refuse being made a something–to be and become nothing. Not because nothing is an absence or a lack of life, but precisely because nothing is the abundance and multiplicity out of which life is formed.”