UNHISTORICAL

@unhistorical / unhistorical.tumblr.com

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unhistorical
Interviewer: But the question is more, how do you get there? Do you get there by confrontation, violence?
Davis: Oh, is that the question you were asking? Yeah see, that’s another thing. When you talk about a revolution, most people think violence, without realizing that the real content of any revolutionary thrust lies in the principles and the goals that you’re striving for, not in the way you reach them. On the other hand, because of the way this society’s organized, because of the violence that exists on the surface everywhere, you have to expect that there are going to be such explosions. You have to expect things like that as reactions. If you are a black person and live in the black community all your life and walk out on the street everyday seeing white policemen surrounding you… when I was living in Los Angeles, for instance, long before the situation in L.A ever occurred, I was constantly stopped. No, the police didn’t know who I was. But I was a black women and I had a natural and they, I suppose thought I might be “militant.”
And when you live under a situation like that constantly, and then you ask me, you know, whether I approve of violence. I mean, that just doesn’t make any sense at all. Whether I approve of guns.
I grew up in Birmingham, Alabama. Some very, very good friends of mine were killed by bombs, bombs that were planted by racists. I remember, from the time I was very small, I remember the sounds of bombs exploding across the street. Our house shaking. I remember my father having to have guns at his disposal at all times, because of the fact that, at any moment, we might expect to be attacked. The man who was, at that time, in complete control of the city government, his name was Bull Connor, would often get on the radio and make statements like, “Niggers have moved into a white neighborhood. We better expect some bloodshed tonight.” And sure enough, there would be bloodshed. After the four young girls who lived, one of them lived next door to me…I was very good friends with the sister of another one. My sister was very good friends with all three of them. My mother taught one of them in her class. My mother—in fact, when the bombing occurred, one of the mothers of one of the young girls called my mother and said, “Can you take me down to the church to pick up Carol? We heard about the bombing and I don’t have my car.” And they went down and what did they find? They found limbs and heads strewn all over the place. And then, after that, in my neighborhood, all the men organized themselves into an armed patrol. They had to take their guns and patrol our community every night because they did not want that to happen again.
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Happy Holidays my friends! Just reflecting on the fact that I started this blog just over ten years ago as a high school sophomore, and I just finished my first semester of law school last week. Some of you have been here that whole time, or else a long ass time, and I appreciate it :-) Heaping blessings, learning & knowledge on all of your 2022s

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"When Lenape scouts first sighted The Half Moon with Hudson at its helm, they noted that the captain wore red, a color that signified vitality and warfare, joy and anger. According to [John] Heckewelder, they marveled, 'He, surely, must be the great Mannitto, but why should he have a white skin?'

Here Heckewelder, writing two centuries later, was projecting his contemporary racial sensibility onto their first impressions. It seems unlikely (as the historian Evan Haefeli has argued) that to Lenape eyes the strangers would have appeared 'white,' the color of wampum shells and flint. The Dutch, when they controlled the New Netherlands, did not identify themselves as 'white' but as 'Christians.' And the Lenape’s own early accounts fixate on the peculiar hairiness of the Europeans rather than their skin color—to a society of men who did not grow beards, the new arrivals seemed more akin to otters or bears. Or else the Lenape commented on their eyes, for where they lived, only wolves had blue or green irises.

According to records from the early eighteenth century, natives and new arrivals in the English colonies rarely remarked on skin color or identified one another in such terms. Yet within a few decades, the division of peoples into a trinity of white, black, and red had become common. Barbados, England’s first plantation colony, was the first to witness the transition from 'Christian' to 'white,' as the colonists sought to separate themselves from their slaves, the islanders, and the small but growing caste of people with mixed ancestry. Like a wind, whiteness travelled north and into the Carolinas, as colonialists from Barbados emigrated there. It took a decade to reach the northeast.

Around the early 1720s, indigenous people in the South began to appropriate the label 'red.' Long before it became a slur, it was a term of empowerment, evoking ardor and prowess in war. When Carl Linnaeus, in 1740, classified the peoples of the New World as 'red' in his Systema Naturae, red skin became enshrined as a scientific category, though it is no more grounded in biology than in the air.

The Lenape, for their part, called the sunburned strangers Shuwanakuw. The modern Delaware-English dictionary defines this as 'white person.' Yet Shuwanakuw derives not from the word for white, waapii, but from shuwanpuy, meaning 'ocean, sea, or saltwater.' White people were those who had emerged from the sea."

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Blue (1993), Derek Jarman

[LGBTQ History Month] Blue (1993) was British filmmaker Derek Jarman’s final feature-length film before his death in 1994 of an AIDS-related illness. Blue consists of 75 minutes of only a single shot of blue - “International Klein Blue,” a hue Jarman first encountered in 1974 and which inspired him to make a film. Jarman and three of his favorite actors, including Tilda Swinton, narrate in prose and surrealistic poetry - on fate and history and the universe between clinical, vivid descriptions of living with and dying of AIDS. 

Jarman’s narration alternates between gloomy and thoughtful, whispered abstract observations, and sharp, matter-of-fact, explanatory, even mildly perturbed. All this over a still shot of blue, which in its bare minimalism expresses all: The suffocating personal and social stigma of Jarman’s illness. An existentialism both individual and communal, reflecting his own impending death and the lives and deaths of his gay and lesbian friends. “The virus rages fierce,” mourns Jarman,  “I have no friends now who are not dead or dying.” “My heart’s memory turns to you.” He lists, presumably, dead friends, his voice dreamy and fading away into blue void: “David. Howard. Graham. Terry. Paul.” 

Jarman was diagnosed HIV-positive in 1986 and toward the end of his life began to lose his eyesight. What sight was left “became filtered through a dense blue veil.” In Blue, he muses on color, and illness in colors - yellow for infection, yellow for evil, yellow for bile, yellow for jaundice; green for hospital pyjamas, green for Cytomegalovirus. Blue for blood, sky, for “infinite possibility,” for bliss, for a “bearded reaper” - for Death. 

“In the pandemonium of image I present you with the universal Blue Blue an open door to soul An infinite possibility Becoming tangible”

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Mona Saudi Covers for Palestinian Affairs magazine, 1976; PLO Post Card Series - Tenth Anniversary of the Intilaqa, 1975 [Curator's note: This poster/card marks the tenth anniversary of the launching of the Palestinian revolution in 1965]; Palestinian Land Day, 1977; Covers for Palestinian Affairs magazine, 1976.

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Land Day commemorations have long been replete with symbolism of Palestinians’ cultural heritage and relationships with the land and landscapes. One such symbol is the anemone coronaria or poppy anemone. Known in Arabic as shuqa’iq annaa’mun, among Palestinians it is often considered a symbol and memorial to martyrs due to its blood-red color; the flower and its stem contains all four colors of the Palestinian flag.
Poppy anemones make an incongruous appearance in JNF v. USCPR, when two individual plaintiffs specifically name Shokeda Forest as a space they can no longer visit due to fire damage. Only six kilometers from the edge of Gaza, Shokeda Forest is known for its springtime displays of shuqa’iq annaa’mun, interspersed amongst non-native eucalyptus, pine, and casuarina (swamp oak) trees planted by the JNF as an anti-desertification effort starting in 1957.

Abed Abed El Hameed “Land Day - 1985″

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In 1915 Upton Sinclair, then at the pinnacle of his fame, had come to live in Pasadena. Learning of the disturbances at San Pedro, Mr. Sinclair announced that he intended to speak at Liberty Hill… On the night of the meeting, Liberty Hill was black with the massed figures of the strikers. Mounting a platform illuminated by a lantern, Mr. Sinclair proceeded to read Article One of the Constitution of the United States and was promptly arrested. Hunter Kimbrough then mounted the platform and started to read the Declaration of Independence, and was promptly arrested. Prince Hopkins then stepped on the platform and stated, ‘We have not come here to incite violence,’ and was promptly arrested. Hugh Hardyman then followed Hopkins and cheerfully announced, ‘This is a most delightful climate,’ and was promptly arrested.

On the 1923 San Pedro Los Angeles maritime strike, “The Politics of Utopia,” Southern California Country: An Island on the Land, Carey McWilliams.

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Jon Landau Original liner notes from Aretha Franklin’s Lady Soul, 1968. 

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David Gahr “Aretha Franklin,” Atlantic Studios, 1968.

Happy birthday Diva 🎂🎈

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[Dicineus] urged them to contemplate the twelve signs and the courses of the planets passing through them, and the whole of astronomy. He told them how the disc of the moon gains increase or suffers loss, and showed them how much the fiery globe of the sun exceeds in size our earthly planet. He explained the names of the three hundred and forty-six stars and told through what signs in the arching vault of the heavens they glide swiftly from their rising to their setting. Think, I pray you, what pleasure it was for these brave men, when for a little space they had leisure from warfare, to be instructed in the teachings of philosophy! You might have seen one scanning the position of the heavens and another investigating the nature of plants and bushes. Here stood one who studied the waxing and waning of the moon, while still another regarded the labors of the sun and observed how those bodies which were hastening to go toward the east are whirled around and borne back to the west by the rotation of the heavens. When they had learned the reason, they were at rest.

The Origin and Deeds of the Getae [Goths], Jordanes, c. 551 AD.

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