Preaching in/and the Borderlands. Группа авторов
are traps that paralyze us and nurture us with fear and as I said, we don’t have many institutions to back us up and protect our lives. We can’t wait for anybody to come and rescue us. Like Job, we must find a way through our suffering within ourselves and our communities. The only way Jesus will come to us will be thorough each other and some friends. There is no big leader or an assortment of “they” that will come to us to save us. Jennifer Harvey rightfully says:
There is no all-powerful “they” out there who is going to swoop in and stop this. There is no one coming to end these injustices and degradations once-and-for-all. I have to admit something. Each morning, these days, I wake up, and I realize some part of me is holding my breath in anticipation. I’m hoping, maybe even expecting, this: surely today is the day “they” will come. I am waiting for “them.” And when “they” come . . . mothers fleeing war won’t lose their babies. And Black people’s lives and bodies will be secure. And borders will be exposed as arbitrary while the people who cross them are honored as sacred. And trans and queer people’s humanity will no longer be degraded and destroyed, but celebrated and revered. But, beloveds, “they” ARE NOT COMING. There is only you and I and we. You are the one you are waiting for. I am the one I am waiting for. We are the ones we are waiting for (as June Jordan said and Alice Walker cited after). So, we must be that. All of us. Today. Right now. In every moment. In every place. Beloveds . . . there’s something else we need to know about we. We are many. And if we really understand who we are waiting for, we are powerful. We can be that. What do we choose?3
There is none coming for us. We are the ones we are waiting for!
We Must Be Aware of Our History
It is said that a people who don’t know its history tend to repeat it. People who don’t know their own history will not be able to see the traps they are caught up in during the present time. People who don’t know our history will call the recent history a kind of collective unconscious fate, or destiny, instead of seeing what is happening now is due to our choices and positioning in the past. Knowing our history is to excavate who we are, where we come from and see the ways our being is always an interbeing, always connected with the earth and other people. Knowing our history will help us face the fears that surround us and work on our challenges and mistakes, naming the wrongs we did in the historical processes that defined our trajectory. People who don’t know our history tend to not know the difference between coloniality and indigeneity, easily confusing their hunter with their savior. People who don’t know our history tend to go in two ways: they either can’t see specificities, differences and commonalities or they become so self-righteous that they can’t see the interrelationality and the blurring lines between traditions and the expansive common belonging of the people. People who don’t know our history keep working with the tools of the master’s house within the master’s house.
Know the Immigrant Reasoning: Don’t Fall for the Empire Logic of “Conquer and Divide”
Achille Mbembe, Cameroonian philosopher and political theorist said in Critique of Black Reason: “The fierce colonial desire to divide and classify, to create hierarchies and produce difference, leaves behind wounds and scars. Worse, it created a fault line that lives on.”4 We so easily fall prey to this de-classificatory project of undermining our own people, of creating hierarchies of difference, of widening our colonial wounds. Sometimes we don‘t realize that all we do is to fight for the crumbs we are thrown. We must think that our work is to find a safe space for our community and save it from everyone. NO! We must think ourselves as a collective, as a community, as a cloud of living witness and ancestors, of foreigners and strangers, as people interrelated to many other people and the earth. Latinxs people are made up of Afro-Latinos, indigenous people, Africans, whites, yellows and blacks. As we are made of the earth, animals, sentient and non-sentient beings. To fall prey to a certain politics of identity that erases the earth and makes communities into self-enclosed identities, self-sufficient groups and islands of self-proclaimed safety and self-righteousness, is to became weak, disconnected, debilitated, and confused and to fall prey to a victimhood with self-awareness that weakens our collective struggle and common ways of living. We are many! We are the composition of peoples and ethnicities and animals in many humanities. We cannot be communities atomized into itself and in need to defend its identity territory at any cost, even at the cost of trashing somebody else. We cannot live our identity without the identity of the earth and the animals either. We must call on what Indian literary critic and theorist Gayatri Chakravorty Spivak called “strategic essentialism,”5 and even expanding it to the earth and all sentient and non-sentient beings in order to find our commonalities in the common struggle. Instead of feeding a “network of doubling, uncertainty, and equivocation,”6 we must offer mutual trust, assurances for a collective work done for liberation of people. Where spaces for ambiguities are held together.
Be Aware of Our Own Selves: Circulation and Borderlands
Every single human being is a work of many materials, forms and compositions, entities and voices and belongings. Star dust, our common ground is the universe and the earth, humus, where we all come from. As we inhabit this piece of the land around the world, what distinguishes the Latinxs people, among other things, is the complexities of our borderlands. We inhabit many worlds and none of these worlds are full. We are people of no one country. We are the borderlands, No somos de aquí ni de allá. Estranamos a todo y todas. We are in the midst of a state of slumber, numbed, and yet, fully active, fully wired. We are wrestling to understand our walk in the desert, in what poet Paul Valéry called the “leap of no return.”7 In Portuguese Lonjura sem retorno, in Spanish: lejos sin regreso. We are somewhat, not in the same complexity and specificities, like the African people that, in the words of Mbembe, are marked by “the articulation . . . of a thinking of circulation and crossings.8 Our circulation is limited, and our bodies crossed by so many borders: economic, sexual, gender, class. The cultural economy of US demands a form of circulation of goods and cultural artifacts and ways of living that tends to detach us from our own circulation of sources of sustenance and communal living. If we don’t hold to what we learned from our great grandparents we will not be able to know who we are and engage with awareness and fullness into the newness of the new circulations within this country. As we learn about ourselves and the histories of those from the bottom of this country that we are not part of the American “WE.” The American WE is very specific to a group of people, pertaining to a middle upper white class. The WE don’t have allegiance to its own white people either, for the real commitment is around class compromises. The white trash are not part of the WE of this country either. So, it is a naïve move to try to assimilate with the hopes of belonging. Trump’s America has its greatness to his own people. Make American Great Again, MAGA, is not a gathering of all of the US people but rather a political discourse and act on the whiteness of this country. For us it is a wakeup call for discernment to struggle. Yes, we belong, but as a daily act of resistance. Thus, to know ourselves is to know the brown reasoning of ourselves, the circulation of our sources and the ways in which we inhabit the borderland. Gloria Anzaldua has given us our itinerary, our territory and our spirituality: borderlands a spiritual Mestizaje.9
Aim at Changing Feelings too, not Only Ideas
The white reason has impinged on us a “codified madness” so we lose our forms of thinking and resistance. “Race” says Mbembe,
is a form of primal representation. Unable to distinguish between the outside and the inside, between envelopes and their contents, it sends us, above all, back to surface simulacra. Taken to its limit, race becomes a perverse complex, a generator of fears and torments, of disturbed thoughts and terror, but especially of infinite sufferings and, ultimately, catastrophe. In its phantasmagoric dimensions, it is a sign of neurosis—phobic, obsessive, at times hysterical. As Frantz Fanon has noted, “race” is also the name for bitter resentment and the irrepressible desire for vengeance. “Race” is the name for the rage of those who, constrained by subjection, suffer injuries, all manner of violations and humiliations, and bear countless wounds.”10
Under the MAGA “generator of fears and torments and thoughts of terror,” we are seeing the infinite sorrows of our people, the catastrophe of our countries, and the merciless account on the lives of the immigrants, here and elsewhere.