Most read
In 2018 three Aurat March chapters across different cities - ostensibly non-hierarchical, avowedly self-funded - announced their Aurat Marches in their respective cities. There was an effusion of radical feminist digital art and hashtags, fiery debate and declarations, and mobilization on the streets, including street art murals, posters and solidarity building with working-class women’s organisations and marginalized communities. That first year, the marchers were modest in number, but the idea of women marching, singing, dancing, and shouting on the streets that were otherwise hostile to them every other day of the year had an extraordinary impact. Pakistanis sat up and paid attention - but that wasn’t necessarily a good thing. The march has happened every year since and has spread to smaller cities, including Peshawar, Quetta, Multan, Faisalabad, Hyderabad and Sukkur. And the backlash against it from mainstream media, government institutions, and religious militant organizations has continued to escalate and exponentially exceed its own scale.
READ5 Years of Pakistan’s Aurat March: The Young Feminist Movement Shocked the Nation Into Paying Attention. But Where Is It Headed?
Hira Azmat on the meaning, losses, achievements, external threats, and internal conflicts of Pakistan’s young feminist movement, Aurat March.
The time and energy it takes to apply myself and think about what I am reading swallows me into a world and leaves me suspended there, making me unavailable to people who aren’t comfortable with the idea of a Dalit person engaging in something that is not her humiliation. Reading is a way of being unavailable to a world that has taught you to remain outside. When we encounter stories about what being able to read and write did for people from the margins, we are essentially encountering the impact of close reading.
READLove Is for the Ones Who Love the Work: How Close Reading Interrupts Caste in the Classroom
In close reading, the body is also learning to pay attention to itself when it responds a certain way to a line, a sentence, or a paragraph. Something that can perhaps only come from leisure and the luxury to sit and have the free time to be available to the text. How many Dalit teachers can afford this?
With the end of the war-genocide, a new type of tourism started emerging in Jaffna: war tourism. In this essay, சிந்துஜன் வரதராஜா looks at life inside of a new hotel in the former war zone and explores by way of it the intrinsic relationship of military-occupation with tourism in Eelam.
READLong Before Justice, Tourists Arrive
Sinthujan Varatharajah looks at life inside a new hotel in the former war zone and explores by way of it the intrinsic relationship of military-occupation with tourism in Eelam.
Accused of being “shrewd, rogue, ill-mannered and undisciplined”, the black goat was constantly abducted and killed to prevent it from distorting the European landscape that Israel wished to create on the rubbles of the destroyed Palestinian one. In 1948, the year of the Nakba, Israel began importing a white Swiss goat to replace the black one. The white European goat was described as “polite, beautiful, healthy” and even “civilized”.
READApproaches to Palestinian Liberation: Magical Realism as Resistance Literature
Can literary magical realism be considered a type of resistance literature in the Palestinian context?
Ruination is the foundational violence that established the Indian nation-state. Long perfected in Indian-Occupied Kashmir over the last seven decades, camouflaged under the optics of democracy and development, it is ruination that has accelerated India’s settler-colonial project, setting the layout of demographic engineering across the region.
READLocked in Atrocity Image: The Ruination of Muslim Space and Body in India and Kashmir
Shivangi Mariam Raj’s essay examines the ethical dilemma of using graphic imagery to raise awareness about atrocities in India, specifically brahmin supremacist violence and the situation in Kashmir, asking what measure of accountability can we honour to establish an ethic of seeing?
Our solidarity against Prime Minister Orpo’s far-right government doesn’t need to stop with other ethnic minorities but can act as a tool to bring everyone together, irrespective of background, who is set to suffer under the new regime—from the exploited worker to the overworked parent, from the retiree dependent on housing support to the employee looking for a career change—a number easily far higher than the votes the ruling coalition managed to rake in.
READOnly Solidarity, Not Respectability, Can Topple Finland’s Dangerous Far-Right Government
A look at Finland’s 77th government and its oppressive policies towards immigrants and the working class, and how we can join in solidarity to stop it from causing irreparable harm to all.
In the dimension of equity-realism, it is necessary to break the trend leading towards a further entrenching of elitism or exclusivity. In a time of profound recession and social inequality, it seems economically and socially urgent that organisations and institutes, those that use their association with the state and those who choose a path less oriented towards national promotion, learn from the actual experimentation on financial models and choose to distribute and support the diverse economic ecologies of grassroots art organisations and independent artists.
READSelling the Nordic Miracle
Jonatan Habib Engqvist, Egle Oddo, and Timo Tuhkanen question the implications of Frame Contemporary Art Finland’s altered guidelines for foreign grant recipients amid ongoing financial cuts in the Finnish arts sector.
The settler-colonial Zionist project may have, for now, occupied Palestine physically, but its failure to occupy the dream of Palestine in the Palestinians inside and outside of historic Palestine not only signifies a failure of the project as a whole but foreshadows a mammoth failure in the future of the necropolitical state.
READOccupying the Palestinian Dream
Sanabel Abdelrahman on the failure of the settler-colonial Zionist project of occupying the dream of Palestine among Palestinians.
In Samoa, an archipelago situated closeby to the said line, this border was however not abstract. It wasn’t something that could be as easily ignored throughout the remaining year. The line was too close to overlook. By way of geographic proximity, the island chain was more likely touched and disturbed by it. In 2011 the government of the territory thus took matters into their own hands. It decided to change its own future by changing its own place in time. To achieve this modification, Samoa decided to get rid of December 31 2011 in order to be able to slip through the thread of time. While the world had remained in its configurations of time, the island had, with a blink of an eye, altered its own configuration of time. By disappearing December 31 2011, by erasing twenty-four hours, Samoa catapulted itself twenty-four hours ahead into the future.
READJumping Rope With Time
Sinthujan Varatharajah writes on how Europeans subdued and reorganized formerly distant natures, people, and cultures according to their own industrial needs with the help of different technical ‘innovations’, including the infamous clock.
European modes of living and cultures have become globalised and naturalised, so much so that critical conversations around European traditions today focus more on questions of racial diversity in, say, orchestras, ensembles, and European music and dance schools rather than why and how European cultural productions have become such a global commodity and signifier for class and and “civilisational” ascend to begin with.
READThe Innocence of (European) Instruments
European modes of living and cultures have become globalised and naturalised, so much so that critical conversations around European traditions today focus more on questions of racial diversity in, say, orchestras, ensembles, and European music and dance schools rather than why and how European cultural productions have become such a global commodity and signifier for class and and “civilisational” ascend to begin with.
With this text, we hope to renew a sincere belief that united art workers can do good by calling for candid public discussion on difficult matters. We wish to make clear some of the political affiliations held by the Kiasma Support Foundation, especially in relation to the colonial politics by the State of Israel and hope that this text will open a dialogue with workers of the National Gallery, who despite prevailing uncertainty, remain motivated to better their organization. We hope that art administrators in Finland will usher forward programs, which manifest their political desires and illustrate how they imagine the institutions they lead serving the public.
READOur Efforts to Show Solidarity for Palestine Are Tested at Kiasma
Why is Chaim “Poju” Zabludowicz, a person who funds an influential pro-Israeli lobbying organization serves as a member of the Kiasma Support Foundation?
One is reminded of the famous ghost of the Communist Manifesto: students in the Aalto University School of Arts, Design and Architecture have taken to occupy the ARTS building Väre, organising demonstrations and negotiations with the university representatives. Not bad!
READSTOP Cutting Funds for Higher Education in the Arts!
Taina Rajanti breaks down Aalto University’s argument of necessity of cuts in response to the ARTS students’ protesting the cuts, reorganizations of the departments, and the inaccessibility of the school premises.
