I was born in 1957, the same year China purged more than 300,000 intellectuals, including writers, teachers, journalists and whoever dared to criticise the newly established communist government. As part of a series of campaigns led by what was known as the anti-rightist movement, these intellectuals were sent to labour camps for “re-education”.
Because my father, Ai Qing, was the most renowned poet in China then, the government made a symbolic example of him. In 1958, my family was forced from our home in Beijing and banished to the most remote area of the country – we had no idea that this was the beginning of a very dark, long journey that would last for two decades….
When I mention American Indians in Mexico and Latin America, don’t be confused. Indian bloodlines do not stop at the present-day U.S.-Mexico border. Genetically and by looks, there is little difference between a Navajo or Aztec, or Mayan and Opòn of Venezuela, or Inka and Cherokee. Or between them and the average Mexican or Guatemalan or Chilean.
My scholar cousin needed to bury a woman in a proper way.
That is, the remains of a woman who died 1,100 years ago. The Native American’s remains were found last year buried in downtown Fort Worth. Perhaps the woman was related to me and my cousin, Eddie Sandoval. Related, as in American Indian genetics.
Not long ago, Sandoval was asked by anthropologist Dana Austin to help return the woman’s remains to the earth. For this woman, lost to oblivion, he crafted tools to perform rituals he learned decades ago. Sandoval is a scholarly man who, as a youth with the American Indian Movement, took part in a Lakota Sun Dance. Always a resolute son of the southwest, his most recent honor is induction to the Trail of Fame in Fort Worth….
Brown helped finance the publication of David Walker’s Appeal and Henry Highland’s “Call to Rebellion” speech. He gave land to fugitive slaves. He and his wife agreed to raise a black youth as one of their own. He also participated in the Underground Railroad and, in 1851, helped establish the League of Gileadites, an organization that worked to protect escaped slaves from slave catchers.
On October 16, 1859, he set his plan to attack Virginia when he and 21 other men — 5 blacks and 16 whites — raided the federal arsenal at Harpers Ferry. Brown was wounded and quickly captured, and moved to Charlestown, Virginia, where he was tried and convicted of treason. He was hanged on December 2, 1859. (read more: John Brown | PBS )
“As a moral claim, ‘Blue Lives Matter’ is predicated on the existence of blue life. And yet blue life does not exist prior to the articulation of that moral claim. Blue life is merely constituted through the anticipation of violence and the projection of criminality. Blue life is not a personhood but rather a spectral legal identity that mimics vulnerability. Blue life is no more than a figuration … It is impossible to inhabit the ‘I’ of blue life. No one can be on the side of blue life. It is merely a conceit that simulates a threat in order to justify the expansion of state power.”
[We need to crip animal ethics, incorporating a disability politics into the way we think about animals. It is essential that we examine the shared systems and ideologies that oppress both disabled humans and nonhuman animals, because ableism perpetuates animal oppression in more areas than the linguistic. To me, far from proving that animal justice is impossible and silly, the complexity of sentience and the vast array of mysterious life and nonlife on this planet show that we need a nuanced understanding of different abilities and the different responsibilities those abilities engender.
The problem is not reason itself but rather the ways in which reason has been held up as separate from and more valuable than emotion, feeling, and other ways of knowing and being. This definition of reason stems from a history of patriarchy, imperialism, racism, classism, ableism, and anthropocentrism, and too often carries these oppressions within it. These issues are particularly important to keep in mind when theorizing liberation for those who do or may lack “reason,” such as nonhuman animals and individuals with significant intellectual disabilities.
Intellectual inferiority has been so easily animalized because animals themselves have long been understood as intellectually inferior. The association of animals with cognitive deficiency must be challenged, not only because many species exhibit signs of human intelligence and because animal minds are complex in their own right (in ways that often cannot easily be compared and contrasted with human capacities), but because intellectual capacity should not determine a being’s worth and the protections they are granted.]