Welcome to session #2 of the online space Migratory Times, “Silhouettes.”
Silhouettes are made by amateurs, artists, alike, and even cast as a shadow in the everyday. A silhouette is a shadow, profile, miniature cuttings, shadow portrait, illuminating a relationship between light and dark. Utilized by artists and activists alike, the mobilization of the silhouette in the visual has, as described by Gwendolyn DuBois Shaw, the capability to image race and “otherness.” Some silhouettes are iconic – where the relationship between the light and dark have captured local and global imaginaries. Kara Walker’s paper silhouettes tell a story of the US south as one shaped by violence, both sexual and racial. The Mothers of Plaza de Mayo, an association formed in the 1970s, drew awareness to the disappearances occurring during the Argentinian dictatorship (1976 – 1983). Through shadows, the place with light and dark, outlines, silhouettes speak. As this session illuminates, silhouettes manifest in intentional and unintentional actions by artists, community members, scholars, and producers. The image that is created through the interplay and production of light and dark, speaks to coloniality and oppression. As described by Maria Lugones, “Given the coloniality of power, I think we can also say that having a dark and a light side is characteristic of the co-construction of the coloniality of power and the colonial/modern gender system” (2007).
This session includes events that occurred since 2017. It includes a Salon of the Institute of (Im)Possible Subjects with Pedro Pablo Gomez, that occurred in March 2017 – transcripts and audio of the salon are featured. This session also features pedagogical conversation, a Salon with the Institute of (Im)Possible Subjects – Silhouettes: Migration, (Un)Documented, and Pedagogies, where IiS members Fukushima and Benfield facilitated discussions surrounding the work of Sonia Guiñansaca and artist and muralist Ruby Chacón, and invited Crystal Baik, Jose Manuel Cortez, Cindy Cruz, Marie Sarita Gaytan and Juan Herrera. Silhouettes include the contributions of the artist Kakyoung Lee and her work from the “Barbed Wire Series” which consists of a series of prints, multi-channel moving-image installation, and a cat’s cradle shadow installation. Stills from Kiri Dalena’s Arrays of Evidence Installation, are showcased, in which this project was also contributor to the Migratory Times Project. Also included are images and the video, “Christmas in our Hearts” by RESBAK (RESpond and Break the silence Against the Killings), a collective of artists, media practitioners, and cultural workers that unite to condemn in the strongest possible terms the Duterte regime’s brutal war on drugs. In the Spirit of Itzpaplotl, Venceremos, introduces a feminist collaboration between artist and painter, Ruby Chacón, photographs by Flor Olivo, and feminist scholarly research by Dr. Sonya Alemán. Additionally, featured video and images produced through “Women in Migration” (2017) which consisted of a collaboration between the Institute of (Im)Possible Subjects (IiS) with the University of Utah Museum of Fine Arts A.C.M.E. session featuring IiS members Dalida Maria Benfield, Damali Abrams, and Annie Isabel Fukushima, and collaborations with UMFA Jorge Rojas and Emily Izzo and Utah community members Romeo Jackson, Maria, Yehemy, Veronica, Alejandra, Ashley, Jean, Alex, Akiva, Kylee, Andrew, and Christina. Therefore, Silhouettes is an invitation to scholars, artists, visual producers, the everyday person, to submit works that speak to the coloniality and oppression through the silhouette.
And they read books, and listened, and rested, and exercised, and made art, and played games, and learned new ways of being, and were still.
And they listened more deeply. Some meditated, some prayed, some danced. Some met their shadows. And the people began to think differently.
And the people healed.
And, in the absence of people living in ignorant, dangerous, mindless, and heartless ways, the earth began to heal.
And when the danger passed, and the people joined together again, they grieved their losses, and made new choices, and dreamed new images, and created new ways to live and heal the earth fully, as they had been healed.
HACIENDO UNA INTERNET FEMINISTA EN AFRICA: POR QUÉ SE NECESITAN FEMINISTAS Y FEMINISMOS AFRICANOS EN INTERNET
8th Abril 2020
La expresión “estamos viviendo un momento interesante” nunca fue más cierta que ahora. Desde que la Organización Mundial de la Salud (OMS) declaró una pandemia global por el nuevo coronavirus, llamado Covid-19, la mayoría de los medios de comunicación e internet desbordan información y desinformación sobre el virus, la forma de contraerlo, la forma de contagio y la mejor manera de protegernos a nosotros/as mismos/as y nuestros seres queridos. Yo también me siento perdida en múltiples laberintos de información y actualización sobre el virus, y me inquietan mis seres queridos, amigos/as y compañeros/as de trabajo del mundo entero. En estos tiempos de cuarentena y aislamiento tanto recomendados y decretados, como autoimpuestos, internet y otras tecnologías de comunicación se han convertido en un salvavidas para mucha gente.
Dado que se cancelaron y pospusieron muchos encuentros y reuniones, la solución inmediata a la que la mayoría recurre es “bueno, entonces, reunámonos en línea” y es aquí, precisamente, donde se encuentra el problema: en el hecho de considerar a internet como la solución para un problema social, como un santo remedio para la comunicación, e imaginar que hay igualdad en el acceso, el uso y la representación en internet, todo lo cual es falso. Y ese es el motivo por el cual necesitamos aún más feministas y feminismos africanos tanto en internet, como acerca de y entorno a internet, para contrarrestar la idea de que la tecnología nivela el campo de juego para todos/as y es una solución infalible para todos los problemas.
¿Qué tiene que ver la actual crisis mundial del Covid-19 con un encuentro de activistas en África para “crear” una internet para feministas? La verdad es que tiene mucho que ver. Cuando el proyecto Todas las mujeres cuentan – Dominemos la tecnología!(AWC-TBTT!) del Programa de derechos de las mujeres (PDM) de la Asociación para el Progreso de las Comunicaciones (APC) decidió convocar el encuentro Making a Feminist Internet in Africa [Haciendo una internet feminista en África] (#MFIAfrica) en octubre de 2019, el objetivo estaba claro. Había que encontrar y reunir a un grupo lo más diverso posible de activistas, pensadores/as, artistas y feministas de África para hablar sobre tecnología, internet y poder, así como el impacto que tienen sobre nuestra vida y nuestro trabajo. Este no fue el primer encuentro de este tipo, pero fue la primera vez que se llevó a cabo en África, con – y para – feministas y activistas africanos/as.
Había que encontrar y reunir a un grupo lo más diverso posible de activistas, pensadores/as, artistas y feministas de África para hablar sobre tecnología, internet y poder.
Los encuentros comenzaron en abril de 2014, cuando el Programa de derechos de las mujeres convocó un encuentro de mentes e ideas para explorar cómo sería una internet feminista. El equipo ya había sentido esa curiosidad y venía trabajando en el área de tecnologías y su incidencia a la hora de modelar la realidad vital de mujeres, personas LGBTIQA, personas con discapacidades y el colectivo de personas que existen en los márgenes de las sociedades normativas. Los resultados del encuentro fueron el contenido del primer borrador de los Principios feministasde internet (PFI), un trabajo y análisis feminista en constante evolución para entender el papel que tienen internet y la tecnología en nuestra vida. Desde entonces, ha habido muchos más encuentros de MFI en Europa oriental, América del Sur, el sudeste asiático, Asia y, últimamente, África.
Muchas cosas han cambiado en el paisaje mundial de la tecnología e internet desde que se realizó el primer Imagina una internet feminista, en 2014. En Kenya, por ejemplo, el uso activo de internet tuvo un incremento de 15 millones de usuario/as entre 2015 y 2019. Este cambio es visible, sobre todo, en plataformas sociales como Twitter y Facebook, donde se oye un poco más la voz de las mujeres, hay algo más de visibilidad (aunque no la suficiente) de las personas LGBTIQA y hay más voces africanas anotando puntos antiguos y actuales directamente en línea. Esto se ha hecho visible también debido al aumento de la incidencia y denuncia de violencia de género en línea, y violencia facilitada por la tecnología. La velocidad de los cambios en el ámbito de la tecnología incide significativamente en el modo de funcionamiento y la evolución de nuestras sociedades. La tecnología ha empujado a comunidades enteras a estar en línea y, fuera de línea, a habitar un espacio donde las realidades en línea y los conflictos emergentes no cuentan con procedimientos y recursos para su solución. La violencia de género en línea, por ejemplo, ha sido una preocupación creciente para muchas mujeres, personas LGBTIQA y de identidad de género disidente, pero la legislación que reconoce y actúa sobre ese tipo de ataques y de violencia es una gran ausente en muchos países africanos. Por eso, el espacio en línea se ha convertido en un “espacio seguro” para las personas y las comunidades de personas que atacan a las mujeres, las personas LGBTIQA y de género no binario, que pueden salir impunes. Este puente entre nuestra comprensión y aprendizaje sobre lo inextricable que son nuestras vidas y realidades en línea y fuera de línea es un trabajo importante que el Programa de derechos de las mujeres y miles de otras activistas y voces presentes en línea siguen haciendo. De muchas maneras, internet parece un nuevo mundo salvaje que corre peligro de repetir las normas e ideas opresoras que han existido en el mundo desigual en el que hemos vivido. La desigualdad de acceso y de representación en internet es una réplica inmediata de la opresión y supresión existentes. La voz y la historia particulares de África en esta dinámica debe ser una narrativa en voz alta y poderosa que desplace la tendencia blanca dominante hacia una internet diferente y más inclusiva.
De muchas maneras, internet parece un nuevo mundo salvaje que corre peligro de repetir las normas e ideas opresoras que han existido en el mundo desigual en el que hemos vivido.
Desde su advenimiento como colonia de Occidente, al igual que como continente independiente de estructuras visibles de poder y opresión coloniales, África ha sido un curioso caso de estudio para el mundo entero. Muchas veces, África parece el laboratorio del mundo, y muchas veces ha sido tratada como tal. Nuestro continente es el espacio donde las empresas farmacéuticas occidentales vienen a testear sus medicamentos de forma ilegal. Esto sucedió en Kano, al norte de Nigeria, donde el gigante farmacéutico global Pfizer realizó pruebas ilegales en niños/as de un medicamento contra la meningitis que provocó discapacidades, o incluso la muerte. El continente está plagado de este tipo de historias de una desconsideración brutal hacia la vida y el ambiente de África y sus habitantes.
En lo que se refiere a nuestras interacciones con la tecnología, África suele estar posicionada como beneficiaria de tecnología, no como agente de innovación. Además, los/as numerosos/as innovadores/as y pensadores/as en el área de la tecnología suelen quedar encasillados en la innovación y la creación en torno de problemas existentes sobre el continente. Nuestras innovaciones son respuestas a la hambruna, la sequía, la enfermedad y la muerte. La tecnología en África es algo que usamos para cambiar nuestra vida, no innovamos por diversión, por placer, o para jugar. Esto es una generalización, claro, pero también es la narrativa dominante que se encuentra en línea. Este es el peligro de la historia única de la que habla Chimamanda, un procedimiento por el cual múltiples verdades se manipulan como si fueran agua y, como tal, se las fuerza a adoptar la forma del contenedor en el que se colocan.
En el cuarto oscuro de las narrativas populares de África y su gente (y sus problemas), se encuentran almacenadas las historias de mujeres, personas queer y personas con discapacidades. Vivimos una realidad compleja y de múltiples niveles, y en la que no siempre hemos sido custodias de nuestras narrativas. La invisibilidad de las narrativas y realidades africanas se arrastra tras los/as africanos/as que viven en la diáspora, con una comunalidad de experiencias compartidas a través de las fronteras continentales y a través de siglos y décadas. Pero esa realidad está cambiando, y tenemos que agradecerle a las feministas africanas por eso.
Me atrevería a decir que internet y la tecnología constituyen un espacio de poder que siempre ha recibido aportes de las mujeres y las personas LGBTIQA de África. Nuestra vida cotidiana se extiende hacia plataformas y herramientas en línea donde planificamos, compartimos, amamos y crecemos. Internet ha contribuido también a crear las formas en que nos perciben y también nuestra autopercepción. Internet es también un espacio de mucha violencia dirigida contra las personas que se expresan de maneras y con voces no conformistas. En los días del encuentro Haciendo una internet feminista en África, hubo mujeres, gente queer y no binaria, artistas, escritoras/es e investigadoras/es (por nombrar sólo a algunos/as) de África y de la diáspora que crearon un espacio para hablar de una internet feminista y de lo que ello significaría para la creación del movimiento en África. En ese espacio, encontramos puntos en común no sólo en cuanto a nuestras batallas, sino también relativos a nuestros triunfos. Compartimos tácticas e ideas, e incluso compartimos nuestras músicas y danzas. Debido a la homogeneidad con la que se presenta a África, no sabemos demasiado los/as unos/as sobre los/as otros/as, y nos separa la historia, la lengua y la lucha política. Buena parte de la información y las noticias depende de monopolios mediáticos que operan a la sombra de compañías mediáticas occidentales que, en general, cuentan con mejores recursos y tienen acceso a historias, a crear narrativas a las que nosotros/as mismos/as, a pesar de vivir en el continente, no accedemos. Lo que vemos en los medios es lo que, muchas veces, asumimos como verdadero. Vivimos llenos de conceptos equivocados sobre nuestros prójimos y sobre nuestras realidades. Las personas africanas de la diáspora, en particular, no suelen encajar en las historias y narrativas sobre África y los/as africanos/as. Internet ha creado espacios (muchas veces, polémicos) para estas conversaciones.
El hecho de contar con más de 40 feministas y activistas de toda África en una sala nos puso en contacto con nuestros propios juicios, nuestros privilegios y nuestro poder frente a las diversas luchas nacionales y regionales. En esa sala quedó claro que internet, tal como es ahora, es tan desigual como el mundo en el que vivimos. En línea se necesita el mismo tipo de amabilidad y cuidado que tenemos cuando andamos por el mundo tratando de entender los numerosos problemas con los que vivimos. Pero para que esto suceda, es necesario que haya más feministas africanas que ocupen espacios, cuenten historias, ofrezcan visiones alternativas, creen contenidos body-positive, exhiban sus cuerpos, talentos, capacidades y conocimientos. Las feministas africanas crean más espacio en línea para las mujeres africanas. Es fundamental tener la posibilidad de encontrar historias de personas queer africanas acerca de sus romances bajo la mirada de realidades sociales y culturales que son sofocantes y opresivas. Hay que hacer visible la resistencia contando con contenidos de moda para mujeres gordas, contenidos sobre sexo y sexualidad para mujeres y personas LGBTIQA con discapacidades, contenidos sobre maquillaje para chicos gay. Internet le recuerda al status quo heteronormativo que no vamos a desaparecer.
Una internet feminista debe tener más mujeres africanas, más sexualidad y diversidad, más brillantina y más ocres.
Siguen faltando muchos relatos y realidades de mujeres y personas LGBTIQA de África en línea. Una internet feminista debe tener más mujeres africanas, más sexualidad y diversidad, más brillantina y más ocres. Una internet feminista no invisibiliza los aportes de mujeres y africanos/as para el desarrollo de tecnologías y para el formateo de varios aspectos de internet. Ahora que se le pide a las personas más vulnerables que se mantengan apartadas de los/as demás, nos volcamos hacia una internet que es intolerante, racista, homofóbica y clasista, en busca de compañía y contacto con el amplio mundo. Le pedimos a personas que no tienen buenas condiciones de acceso a internet que trabajen desde su casa, con una conectividad y tecnologías de las que carecen. Obligamos a la gente a usar una internet que no ofrece suficiente información sobre cómo mostrar interés y ayudar a quiénes se ven afectados/as por la epidemia. Al no existir una cantidad suficiente de voces razonables y respetuosas de la diferencia y la diversidad, corremos el riesgo de que las personas emerjan de la cuarentena más conservadoras y más radicalizadas que antes, por haber estado accediendo a una internet que representa sólo a la minoría dominante y opresora. Sin una internet feminista que garantice el acceso y la posibilidad de influir sobre los contenidos y la gobernanza de internet, estaremos replicando un estilo de vida violento y opresivo que podría volverse inevitable.
Sin una internet feminista que garantice el acceso y la posibilidad de influir sobre los contenidos y la gobernanza de internet, estaremos replicando un estilo de vida violento y opresivo que podría volverse inevitable.
Una internet feminista con más voces africanas también constituye un espacio vibrante y dinámico. Un espacio de juego y de placer. Crear una internet feminista es algo más que una reunión de mentes afines, es también un llamado a la acción. Es reivindicar la diversidad, la seguridad y la diversión. Es una gran exigencia. Pero con una reunión como la de Haciendo una internet feminista en África, se puede empezar a presionar por los mismos cambios sociales, culturales, económicos y políticos en línea que estamos reivindicando para la vida diaria, fuera de línea. En este momento mundial de crisis y aislamiento, contar con una internet feminista que incluya y centre las voces de las feministas africanas ya no es algo simplemente necesario, sino que pasó a ser crucial.
MAKING A FEMINIST INTERNET IN AFRICA: WHY THE INTERNET NEEDS AFRICAN FEMINISTS AND FEMINISMS
Sheena Magenya is a feminist with twelve years of working experience in Namibia, South Africa and Kenya. Sheena has a background in media and communications, and is interested in the opportunities that African women have to influence and effect change in social and political spaces, including online spaces.
The saying “we live in interesting times” has never been more true than it is now. With the World Health Organization (WHO) declaring the novel coronavirus, Covid-19, a global pandemic, most news outlets and the internet are flooded with both information and misinformation about the virus, how it’s contracted, how it’s spread and how people can protect themselves and their loved ones from contracting it. I too find myself lost in various wormholes of information and updates about the virus, as I worry about my loved ones, friends and workmates scattered across the world. In this time of self and enforced quarantine and isolation, the internet and other communication technologies have become a lifeline for many people.
With many gatherings and meetings being cancelled and postponed, the quick and easy solution that is being shared around is “well then, let’s just meet online”, and therein lies the problem: presenting the internet as a solution to a social problem, as some kind of communication silver bullet that imagines an equality of access, use and representation on the internet which is false. And this is why we need even more African feminists and feminisms on, in, around the internet, to counter the idea that technology somehow levels the playing field for all, and is an infallible solution to all our problems.
What does the current Covid-19 global crisis have to do with a gathering of activists in Africa to “make” a feminists internet? A lot in fact. When the All Women Count-Take Back The Tech! (AWC-TBTT!) project at the Association for Progressive Communications Women’s Rights Programme (APC WRP) decided to host a Making a Feminist Internet in Africa and the Diaspora (MFIAfrica) gathering in October 2019, the goal was clear. Find and bring together as diverse as possible a group of African activists, thinkers, artists and feminists to talk about technology, the internet and the power and impact it has on our lives and our work. This was not the first gathering of its kind, but it was the first such gathering held in Africa, with and for African feminists and activists.
We need even more African feminists and feminisms on, in, around the internet.
These gatherings started in April 2014, when the WRP, already curious about and working on technology and its effect and role in shaping the lived realities of women, LGBTIQA people, people with disabilities and the collective of people who exist on the margins of normative societies, called a meeting of minds and ideas to explore what a feminist internet can look like. What came from this meeting was the first draft of the Feminist Principles of the Internet (FPIs), a working and evolving feminist analysis and understanding of the role of the internet and technology in our lives. There have since been many more such MFI gatherings in East Europe, South America, Southeast Asia, Asia and more recently Africa.
Since the first Imagine a Feminist Internet meeting in 2014, a lot has changed in the technology and internet landscape all over the world. In Kenya, for example, between 2015 and 2019, active internet use in the country increased by 15 million users. This change in numbers is most visible on social media platforms such as Twitter and Facebook, with a few more women’s voices, more (although not enough) visibility of LGBTIQA people and more African voices setting old and current scores straight online. This has also become visible because of the increased incidence and reporting of gender-based violence online and technology-assisted violence. The speed of changes in technology significantly affects how our societies function and evolve. Technology has thrust communities of people online and offline into a space where the online realities and emerging issues do not have offline processes and recourse. Online gender-based violence, for example, has been a pressing concern raised by many women, LGBTIQA and gender non-conforming people, but legislation that recognises and acts on these attacks and violence is largely absent in many African countries. Because of this, the online space has become a “safe space” for people and communities of people to attack women, LGBTIQA people and enbies and mostly get away with it. This bridging of our understanding and learning around how inextricable our online and offline lives and realities have become remains important work that the WRP and thousands of other activists and present voices online continue to do. In many ways, the internet feels like a brave new world that is in danger of mirroring oppressive norms and ideas that have existed in the unequal world we have lived in. The inequality of access to and representation on the internet is fast replicating existing oppression and suppression. Africa’s particular voice and history in this dynamic needs to be a loud and powerful narrative that shifts the dominant white tide towards a different and more inclusive internet.
A paper to sign up for one of the participants initiatives shared at MFIAfrica: “Online short stories book from Africa feminist perspective to set, correct, and update narratives.” Photo by Fabiola Ingabire.
The inequality of access to and representation on the internet is fast replicating existing oppression and suppression. Africa’s particular voice and history in this dynamic needs to be a loud and powerful narrative that shifts the dominant white tide towards a different and more inclusive internet.
Africa, since its advent, both as a Western colony and as a continent independent of visible colonial structures of power and oppression, has been a curious case study for the world. Many times, Africa feels like the word’s laboratory, and many times it has been treated as such. Our continent is the space where Western pharmaceutical companies come to test drugs illegally. This happened in the northern state of Kano in Nigeria, when the global pharmaceutical giant Pfizer illegally tested an anti-meningitis drug on children that caused their disability or death. The continent is littered with such stories of rampant disregard for the lives and environment of Africa and its inhabitants.
When it comes to our interactions with technology, Africa is often positioned as a beneficiary of technology, not an innovator of it. In addition to this, the many innovators and thinkers of technology are often pigeonholed into innovating and creating around existing problems on the continent. Our innovations are responses to famine, drought, disease and death. Technology in Africa is something that we use to change our lives, we do not innovate for fun, for pleasure and for play. This is a generalisation of course, but also, this is the dominant narrative you will find online. This is the danger of a single story that Chimamanda speaks of, where multiple truths are treated like water and forced to take the shape of the vessel they are poured into.
In the dark corner of the popular narratives of Africa and its people (and problems) you will find shelved the stories of women, queers, and people with disabilities. We live a layered and complex reality where we have not always been the custodians of our narratives. This invisibility of African narratives and realities trails after Africans living in the diaspora, with a commonality of experiences shared across the continental border and over centuries and decades. But this is shifting, and we have African feminists to thank for this.
Technology in Africa, is something that we use to change our lives, we do not innovate for fun, for pleasure and for play. This is a generalisation of course, but also, this is the dominant narrative you will find online.
The internet and technology are a powerful space, I daresay force, that African women and LGBTIQA people have always contributed to. Our everyday lives extend to online platforms and tools where we plan and share and love and grow. The internet has helped shape how we are perceived and how too we perceive ourselves. The internet is also a site of great violence that is directed at people who express themselves in ways and voices that do not conform. For the days during the Making a Feminist Internet in Africa gathering, women, queer and non-binary folx, artists, writers and researchers (just to name these few) from Africa and the diaspora created space to talk about a feminist internet and what it would mean for movement building in Africa. In this space we found a commonality of not only struggles, but triumphs. We shared tactics and ideas, we even shared our music and dances! For all the homogeneity that Africa is presented as, we don’t know enough about each other and we are divided by history, language and political strain. A lot of news and information is controlled by media monopolies, that operate in the shadow of Western media houses that most times are better resourced and are able to access stories and shape narratives that despite us living on the continent we cannot access. What we see in the media is many times what we take as truth. We sit with many misconceptions about each other, and about our realities. Africans in the diaspora in particular don’t easily fit into stories and narratives about Africa and Africans. The internet has created (sometimes contentious) spaces for these conversations.
Having over 40 feminists and activists from all over Africa in one room, made us aware of our own judgements, privilege and power in the face of various national and regional struggles. In the room, it became clear that the internet as it is, is as unequal as the world we live in. The same kind of kindness and care that we move in the world with when trying to understand the various problems that we live with, is needed online. But for this to happen we need more African feminists taking up space, telling stories, giving alternative views, creating body-positive content, showing off our bodies and talents and skills. African feminists make more room for African women online. The power of finding stories by queer Africans talking about their dating lives under the gaze of oppressive and suffocating social and cultural realities, is critical. Finding fashion content for fat women, sex and sexuality content for women and LGBTIQA people with disabilities, make-up content for gay boys, is resistance made visible. The internet reminds the heteronormative status quo that we will not disappear.
…we need more African feminists taking up space, telling stories, giving alternative views, creating body positive content, showing off our bodies and talents and skills. African feminists make more room for African women online.
We are still missing many stories and realities of African women and LGBTIQA people online. A feminist internet must have more African women, more sexuality and diversity, more glitter and ochre. A feminist internet does not invisibilise the contributions of women and Africans to developing technology and shaping various aspects of the internet. At a time when the most vulnerable people are being asked to stay away from others, we are turning to an internet that is bigoted, racist, homophobic and classist for company and connections with a wider world. We are asking people that do not have meaningful access to the internet to work from home on connections and technology that they don’t have. We are forcing people to turn to an internet that does not have enough information about how to show care for those affected by the epidemic. Without enough voices of reason and care for difference and diversity, we are in danger of people emerging a month after quarantine more conservative and more radicalised than before, through accessing an internet that represents a dominant and oppressive minority. Without a feminist internet that ensures that all people can access and influence content and governance of this internet, we will be replicating a violent and oppressive way of life that might eventually be inescapable.
A feminist internet with more African voices is also a vibrant space. A space to play and a place of pleasure. Making a feminist internet is more than just a gathering of like minds, it is also a call to action. It is a demand for diversity, and safety and fun. It is a big ask. But one gathering at a time, like the Making a Feminist Internet in Africa meeting, it is possible to begin to push for the same kinds of social, cultural, economic and political changes online that we demand offline/onground. In this global moment of crisis and isolation, the need for a feminist internet, one that includes and centres the voices of African feminists, is no longer necessary, it is crucial.
How Uganda’s Covid-19 Response Measures Are Failing Women
On 11 March, the World Health Organization (WHO) declared the coronavirus outbreak to be a global pandemic-a classification used once an epidemic grows in multiple countries and continents at the same time. Most countries in the world have registered at least a COVID-19 case with numbers in Africa, as of this week, hovering over 10,000.
The first case of the ‘novel’ coronavirus was reported on March 22, it was a 36-year-old male who arrived from Dubai. President Museveni subsequently announced an extensive list of measures to stop the spread of the virus, including closing the Ugandan borders both land and air, Closure of all institutions of education, a ban on both public and private transport, 14-day lockdown followed by a 7 pm curfew. Resident district commissioners (RDC’s) were given new powers as the sole granters of permission for the sick to access health centres.
Pandemics have very uncanny ways of magnifying all existing inequalities between class, gender and race, in any capitalist patriarchal society.
Conversely, for the case of Uganda, deadly virus or normalcy, violence against women is unceasing. With the ban on public transport and curfew, business came to halt as the media reported hundreds of traders stranded in different towns with no means to head back home, families stuck home with no food. According to the Uganda Bureau of statistics 2016 report, womyn were more engaged in the trade (55 per cent) and manufacturing (51 per cent) sectors compared to men.
The country then saw the impromptu, massive deployment of combined army and Police forces, armed with both guns and batons. Staying true to their colonial legacies of brutality towards the very people they are supposed to protect, social media was awash with images of police beating women vendors. Media published images of old women, young men all arrested for failure to adhere to the curfew time. As I type, Uganda has reported 52 COVID-19 cases and zero deaths.
This coronavirus pandemic has found key political institutions at the centre of response led by womyn. Dr Jane Aceng is Health Minister, Janet Museveni doubles as Minister for Education and wife to President Museveni, Amelia Kyambadde is Trade and Cooperatives Minister, and Rebbecca Kadaga is Speaker of Parliament.
It is accurate to say that at the forefront of this fight is women, coincidentally, the most affected also happen to be women. There is no question that women presently hold a considerable amount of power – or at the very least, are seen to be holding a substantial amount of power during this pandemic.
The critique then is, how this power is yielded in a patriarchal system that is centred around men.
Do individual women hold power when it comes to decision making?
Has the feminist cause gained from the rise of individual women? In many ways, even with crucial institutions led by womyn, we continue to see increased violence against womyn.
The violence that women continue to face transcends class and authority, from the clobbering of women vendors to assaulting womyn in charge of enforcing the presidential directives. For example, in Bunyangabu district, the chair, Mr James Ategeka assaulted Ms Jane Asiimwe, a Resident District Commissioner on duty, while she was attempting to enforce one of the lockdown measures.
Violence against women exacerbated
Meanwhile, the lockdown enforcement comes with routine addresses by the president, these addresses happen at 8-ish. Just like the regularity of the presidents’ address, the media has consistently reported on the violence and helpless situations womyn find themselves as a direct result of the COVID-19 lockdown and curfew.
The Daily Monitor newspaper last week ran with a picture of a womyn in Kampala market during the night. She is clothed in a blue-grey hoodie seated on what looks like a sea blue tent, a checked lesu (wrapper) covering feet, next to her is a mosquito net and behind her are sacks of food. Her face is emotionless. This picture clearly illustrates the plight of many market womyn under the restrictive corona measures, who cannot walk home because of the curfew, so their only choice is to camp in the market.
Ugandans on social media reacted to the picture, sympathizing; however, President Museveni praised the womyn, citing her situation as model behaviour to traders during the lockdown. The president never raises any questions on hygiene or even her security.
“I was very happy to see a picture of a woman who made a make-shift bed at her work stall, and put up a mosquito. The struggle against COVID-19 is a war, not convenience. We are fighting for survival”.
According to the 2018 Uganda Police annual crime report, the crime rate decreased by 5.2%; however, there was an increase in homicides, rape and defilement cases.
By the end of 2018, a total of 17,682 persons were victims of sex-related crimes, out of whom, 15,469 were female juveniles, 277 were male juveniles, 1,849 were female adults, and 87 were male adults.
The same report highlights an increase in defilement (rape of minors) cases to over 15,000, in 2018, when it comes to domestic violence, a total of 13,916 cases were reported.
A report by WHO highlighted that one out every three women globally experience violence, making it the most widespread human rights abuse among human rights.
Furthermore, On March 31, President Museveni again addressed Ugandans, this time round he casually dismissed domestic violence on live television.
“The guidelines are simple, you either respond to health or childbirth, we are not dealing with all problems, that some are drunk and has beaten his wife if you ring me and I am on duty, I will say you finish that one from there,”
This response is comparable to permission granted for all abusers in Uganda to go ahead and hit their wives, after all, there is no consequence of such violence.
Illustration by IMatter Campaign
While research in China, Italy and South Korea showed that the virus kills more men than women, in less obvious ways, the coronavirus disproportionately affects women. The lockdown side effects like emotional labour, that comes with childcare because of school shutdowns, to other house chores that overwhelmingly fall onto women. Not to mention the maternal health of expecting mothers who suddenly have no access to hospitals.
It is likely that violence in this COVID-19 time, will kill Ugandan women before the virus does.
An essay titled The Pandemic is a Portal, Indian author Arundhati Roy in the Financial Times talking directly to the reader she says:
“Historically pandemics have forced humans to break with the past and imagine their world anew, this one is no different. It is a portal, a gateway between one world and the next. We can choose to walk through it dragging the carcasses of our prejudice and hatred, our avarice, our data banks and dead ideas, our dead rivers and smoky skies behind us. Or we can walk through lightly, with little luggage, ready to imagine another world and ready to fight for it.”
Reading this last paragraph, I wonder, is there a possibility of a world where women can walk with light luggage? Is a new world free of violence against all women?
Jackline Kemigisa is a feminist journalist, podcaster and researcher. She is fascinated by the intersections of technology, media and women. Jackline, in past, ran a hybrid publication called Parliament Watch, a platform that monitors and updates on Parliament of Uganda, East African Legislative Assembly. Areas of interest: feminisms, media, history, decolonization, democracy, and governance. Find her on Twitter@JackyKemigisa
SURVIVING COVID-19: WHY WE NEED TO LISTEN TO AFRICAN WOMEN’S ORGANISATIONS
As the threat of COVID19 emerged into full global view, African women’s rights organisations started to raise red flags around what effective responses needed to consider-but would likely leave out. They were prepared. Not with the practicalities of hand sanitisers, virtual work arrangements and food distribution plans, but with the familiarity of what crisis means for women, and the knowledge that if we fail to take into account women’s needs, we are not going to survive this.
Generalised catastrophe may well be the “new normal” for the privileged, but it has been the backdrop of African women’s organising for generations. In the two decades of The African Women’s Development Fund’s operations, our grantees have worked to try to get one step ahead of epidemics such as HIV/AIDS and Ebola, to mobilise to end war in their countries and communities, and pick up the social, political and economic pieces in its aftermath. Beyond headline disasters, grantees have also worked persistently on the quieter but no less deadly threats of economic collapse and everyday economic precarity, and the reality that the patriarchal violence against us as women costs us our emotional and economic wellbeing, and sometimes also costs us our lives.
So it is not surprising that as COVID19 started to touch the continent, AWDF grantees were already outlining a political agenda for the response, warning of possible consequences if we fail to be attentive to the fact that health crises are always gendered. In the words of a press statement issued by the Nigerian Feminist Forum, “it is imperative that we ensure that gender-sensitive responses are implemented, so that the cumulative effect of the current crises are not paid by women, girls and, the most marginalised in IDP camps, rural and urban shanty towns, [the] disabled”. Staff of Southern African advocacy platform Genderlinks flagged in a Mail and Guardian article, that women constitute a majority of health sector workers and domestic workers in South Africa, and also carers in the family- all forms of care labour that increase the risk of exposure to the COVID19. This is a similar truth across the African continent.
As lockdowns and social distancing began to be proposed as a disease control measure, African feminists spoke up to raise concern about the implications and the difficulties, in particular for the most marginalised. In a think piece on social distancing OluTimehin Adegbeye, journalist at The Correspondent and graduate of AWDF’s African Women Writer’s Workshop reflects that for a city like Lagos, “the idea of social distancing is not just alien to us, it is impossible for social and economic reasons too.” Where a majority live in cramped physical conditions, survive through high-contact economic activities like petty trade, and rely on each other for help and shelter, the idea of just staying indoors is simply not viable.
Of equal concern is the patriarchal truth that homes are often not safe for women or girls, and indeed for Lesbian, Bisexual and Transgender women being asked to stay in closer proximity to homophobic and transphobic family members. Grantees like Rape Crisis Cape Town have acted fast on this understanding, expanding their hotline services in anticipation of an increase in violence as women are locked down with their abusive partners. There is also important work to track and make visible new challenges posed by lockdowns for different communities of women. Regional feminist advocacy platform FEMNET have invited African women to share lockdown concerns on Twitter using the hashtag #inclusivelockdown – an ongoing social media discussion that has surfaced real crisis for women with disabilities in particular.
The gendered threats posed by lockdowns and curfews have also come from state authorities. At the start of the COVID19 lockdown in Uganda for example, a number of women’s organisations including grantees Strategic Initiatives for Women in the Horn of Africa (SIHA) and Mentoring and Empowerment Programme for Young Women (MEMPROW) raised the alarm about physical attacks on women street vendors after a Presidential directive around trading in street markets.
In broader view, the COVID19 pandemic shines a global spotlight on the deficits of widespread privatisation of health services across Africa. As Crystal Simeoni, Economic Justice Lead at FEMNET, argues “healthcare requires proper investment horizontally in a way only public sector can provide. It means a holistic approach to healthcare that provides for safe water to wash hands to stop the spread of the disease, it requires doctors that are decently paid and work in safe conditions as well as research that is well-resourced”.
As the pandemic progresses, we remain committed to supporting this agile African feminist response to crisis, aware too that the insights shared by our grantees in this pandemic moment are also setting the compass towards the structural change that needs to be prioritised once the immediate health threat is over.
Jessica Horn is Director of Programmes at AWDF. She tweets @stillsherises
Keep a distance from each other. Work from home. Or rely on a social safety net. The measures against the coronavirus pandemic are made by and for those parts of the world that can afford to retreat in individualism.But for millions of people in cities like Lagos, Nigeria, there’s no such thing as socially distancing yourself.
From the series Bariga Nights by visual artist Emeka Okereke, you can read more about this project underneath the article.
Ihave been indoors for almost two weeks with my daughter, her nanny and her nanny’s sister. There are things in my pantry that I’ve never bought before, such as disinfectant wipes, refillable bottles of hand sanitiser and a small stash of masks.
Armed with short videos from news outlets, I have terrified my household into compliance with a social distancing regime that is only just now beginning to gain any kind of popularity in my city. But I’m slowly coming to the realisation that the fear I’ve been feeling in the past two weeks is not exactly my own.
My fear has come mostly from the awareness of how quickly and easily this disease spreads, how many people it has killed in the last few months, and how costly an inadequate response to it can be. Consuming news updates from Europe, Asia and North America, I allowed myself to become convinced that if we just take responsibility by slowing or shutting down public life, we’ll somehow be able to cope with the localised effects of this global pandemic. And if we don’t do that, this fear told me, we’re doomed.
‘A being together’ from the series Bariga Nights by visual artist Emeka Okereke
Social distancing in a ‘slum’ that never sleeps
But here’s the thing. My family and I live in Lagos, Nigeria, a tightly packed city with a land mass of only 1,171 sq kilometre and a population anywhere between 15 and 22 million, depending on who you ask. If New York never sleeps because the lights are always on and there’s always somewhere to be, Lagos never sleeps because there’s no power, it’s much too hot indoors and you might as well have a good time while you’re out trying to catch a breeze.
Going by the dictionary definition of the word “slum” – “a squalid and overcrowded urban street or district inhabited by very poor people” – my home city is the largest one in the world. And across my continent, more than 200 million people live in one.According to estimates by UN Habitat, 200 million people in sub-Saharan Africa were living in slums in 2010. That’s 61.7% of the region’s urban population.I live in one of the nicer parts of Lagos, and my decision to self-isolate two weeks ago was informed by my relative socio-economic privilege. But while my social distancing may protect me and my family, it is unlikely to make much of a difference to the overall rate of infection in my city or country.
If New York never sleeps because the lights are always on and there’s always somewhere to be, Lagos never sleeps because there’s no power and it’s much too hot indoors
In Lagos, daily power cuts are normal, with several neighbourhoods either being completely unconnected to the grid or receiving such irregular electricity supply that they might as well be. As a result, most people don’t stay indoors. Much of the city is not yet connected to any water mains,In this article for Open Democracy, I wrote about the water rights situation in Lagos.which date back to colonial times, and the sections that are connected to the mains receive unpredictable supply. Sourcing water is arduous and expensive, so people are unlikely to prioritise frequent hand-washing. Public transportation consists mostly of privately owned vehicles in which intense proximity is inevitable. We sit shoulder to shoulder in Volkswagen minivans retrofitted with wooden benches, squash ourselves into the ubiquitous tricycles known as Keke NAPEP,or perch chin-to-sweaty-back on the motorcycle taxis we call okada.
Lagos is one of the largest urban economies on the continent, and its informal sectoris not only vibrant but also crucial to the city’s survival. Street trading and open-air markets are such a fundamental part of the fabric of Lagos that we joke that you could leave home in just your underwear and arrive at your destination fully dressed. Hawkers, roadside manicurists, waste pickers, vulcanisers,food sellers, agboand ogogorobrewers, Baba Ijebudealers, porters,hair stylists and homeless people who sweep bridges and curbs for a token are among the key players that keep the city functioning. All of these people work in public and are dependent on the city’s almost non-stop public activity for their livelihoods.
The cost of living in Lagos is also very high, which means that home ownership is the exception for Lagosians rather than the rule. The majority of renters live in extremely close quarters, in a kind of private proximity that mirrors the density of public life. Traffic, whether pedestrian or vehicular, often looks like a heaving mass, its component parts indistinguishable from one another. In the same way, the front yard or verandah of the average Lagosian rental is invariably packed with people, possessions, shops and, depending on the time of day, multiple naked children being enthusiastically scrubbed clean in large basins.
In my city, grimy currency notes go from hand to hand throughout the course of everyday life. People sweat on one another in transit. Communal toilets, kitchens and bathrooms are typical in low-income neighbourhoods, and can be shared by as many as 40 people in one building. In the poorest neighbourhoods, sanitation is non-existent because neither piped water nor sewage management systems are available. Face Me I Face Youtenements, one of the most popular solutions in the Lagos rental market, generally house multi-generational family units in rooms usually measuring just under 7.5 sq metre.
‘Blooming in a darkroom’ and ‘Light vendor’ from the series Bariga Nights by visual artist Emeka Okereke
What if you can’t afford social distancing?
Which brings me to a simple fundamental truth: even if we wanted to, we simply don’t have the space to socially distance from one another. What’s more, most of us likely don’t want to either. And that’s not simply because we don’t believe that the threat of coronavirus is real or significant (even though many don’t). Watch this pastor claim there is no coronavirus in Nigeria because it can’t survive ‘corrosive anointing’.
It’s because there are other threats more real and more immediate than a respiratory infection which has so far tended to kill old people in faraway places most of us will only ever see on TV. The idea of social distancing is not just alien to us, it is impossible for social and economic reasons too. Cities such as Lagos are kept alive by the kind of interpersonal interaction that the global north is currently discouraging or criminalising.
Social distancing as a containment solution assumes certain things that are just not true of Lagos and many other cities across Africa. For one, people have to be able to embrace reduced or zero productivity for an extended period, without that leading to immediate disastrous consequences.
In Lagos, about six million people live on incomes largely earned on a daily basis
To make matters worse, most Lagosians who can’t afford the financial hit of taking an extended period off work are already accustomed to the ever-present nature of death or danger. Since Nigeria returned to democracy in 1999,the Lagos state government has embraced increasingly aggressive anti-poor policies that have had devastating effects.
Street traders, okada riders and survival sex workersare regularly harassed and brutalised by state agents while trying to earn a living, but the urgency of their economic situation blunts the edge of any risk aversion that they might otherwise have. If rape and torture are not enough to deter people from leaving home every day to try to make some money to survive, a novel coronavirus outbreak is not likely to succeed either.
On top of all this, the complete inadequacy of the healthcare infrastructure in Nigeria makes the rate of infection almost irrelevant. “Flattening the curve” assumes that the healthcare system has an operating capacity that can make a difference, as long as it is not overwhelmed by too many cases at once. In Nigeria, it won’t matter whether we get 20,000 cases all at once or over the course of a few months; with fewer than 500 ventilators for a population of 200 million,A recent investigation showed that most Nigerian hospitals have 0-10 ventilators available.our healthcare system simply doesn’t have the capacity for a pandemic.
‘Lighting the path of a generation’ from the series Bariga Nights by visual artist Emeka Okereke
We need an African solution to a global problem
Two weeks after the first coronavirus case was confirmed in Lagos, doctors in the Federal Capital Territory of Abuja announced that they were going on strike over unpaid salaries.On 17 March, the Association of Resident Doctors, Abuja chapter, announced an indefinite strike. It has now been called off.People here already have a distrustful relationship with hospitals, thanks to the frequent avoidable deaths that result from an acute lack of equipment or qualified staff. Self-medication and herbal remedies are a standard part of people’s health-seeking behaviours, and most people opt to treat serious illnesses, such as malaria, typhoid and bacterial infections, at home.
In all likelihood, the social expectation that female relatives will care for the sick and dying will hold sway in this outbreak, which means that in the immediate term, girls and women may be at disproportionate risk of infection and re-infection. Still, as 80% of coronavirus patients report mild to moderate symptoms,it is likely that this illness will be experienced by most Nigerians only as yet another difficulty to be endured until we can continue as normal.
For generations, the cultural idea that your family will take responsibility for you in times of crisis has provided a buffer, to varying degrees of effectiveness, for Nigerians. Better-off people often contribute to the cost of rent, private school fees and medical care for loved ones who can’t afford it.
It is common for people to house multiple extended family members and friends for several years at a time, sometimes throughout childhood and into adulthood. The failures of the government have been mitigated by the fact that we are socialised to see to the wellbeing of our communities and their members; this has been a workable solution until now.
Social distancing is a valid containment solution for the novel coronavirus, yes. But it is a solution that doesn’t grasp a reality that is extremely widespread across Africa: people survive difficulty by coming together as communities of care, not pulling apart in a retreat into individualism.
The World Health Organization is promoting social distancing as an essential response to this pandemic, forgetting that there are many parts of the world where this single solution is contextually inadequate or even dangerous.Here are some of the negative long-term impacts that Africans may face as a result of a socio-economic shutdown.Perhaps the African continent had a chance to escape this pandemic, but it’s too late for that now. We are facing a crisis of unprecedented social, economic and health-related proportions.
It’s time for us Africans to start thinking about solutions that are not based on the legitimate fears of other nations, but on our own established realities.
WASH YOUR HANDS
We are humans relearning to wash our hands.
Washing our hands is an act of love
Washing our hands is an act of care
Washing our hands is an act that puts the hypervigilant body at ease
Washing our hands helps us return to ourselves by washing away what does not serve.
Wash your hands
like you are washing the only teacup left that your great grandmother carried across the ocean, like you are washing the hair of a beloved who is dying, like you are washing the feet of Grace Lee Boggs, Beyonce, Jesus, your auntie, Audre Lorde, Mary Oliver- you get the picture.
Like this water is poured from a jug your best friend just carried for three miles from the spring they had to climb a mountain to reach.
Like water is a precious resource
made from time and miracle
Wash your hands and cough into your elbow, they say.
Rest more, stay home, drink water, have some soup, they say.
To which I would add: burn some plants your ancestors burned when there was fear in the air,
Boil some aromatic leaves in a pot on your stove until your windows steam up.
Open your windows
Eat a piece of garlic every day. Tie a clove around your neck.
Breathe.
My friends, it is always true, these things.
It has already been time.
It is always true that we should move with care and intention, asking
Do you want to bump elbows instead? with everyone we meet.
It is always true that people are living with one lung, with immune systems that don’t work so well, or perhaps work too hard, fighting against themselves. It is already true that people are hoarding the things that the most vulnerable need.
It is already time that we might want to fly on airplanes less and not go to work when we are sick.
It is already time that we might want to know who in our neighborhood has cancer, who has a new baby, who is old, with children in another state, who has extra water, who has a root cellar, who is a nurse, who has a garden full of elecampane and nettles.
It is already time that temporarily non-disabled people think about people living with chronic illness and disabled folks, that young people think about old people.
It is already time to stop using synthetic fragrances to not smell like bodies, to pretend like we’re all not dying. It is already time to remember that those scents make so many of us sick.
It is already time to not take it personally when someone doesn’t want to hug you.
It is already time to slow down and feel how scared we are.
We are already afraid, we are already living in the time of fires.
When fear arises,
and it will,
let it wash over your whole body instead of staying curled up tight in your shoulders.
If your heart tightens,
contract
and expand.
science says: compassion strengthens the immune system
We already know that, but capitalism gives us amnesia
and tricks us into thinking it’s the thing that protect us
but it’s the way we hold the thing.
The way we do the thing.
Those of us who have forgotten amuletic traditions,
we turn to hoarding hand sanitizer and masks.
we find someone to blame.
we think that will help.
want to blame something?
Blame capitalism. Blame patriarchy. Blame white supremacy.
It is already time to remember to hang garlic on our doors
to dip our handkerchiefs in thyme tea
to rub salt on our feet
to pray the rosary, kiss the mezuzah, cleanse with an egg.
In the middle of the night,
when you wake up with terror in your belly,
it is time to think about stardust and geological time
redwoods and dance parties and mushrooms remediating toxic soil.
it is time
to care for one another
to pray over water
to wash away fear
every time we wash our hands
JAR 15 April (Bilbao, Spain)
I haven’t been writing here, but I have been writing here. Just in my head. I realized that I was feeling guilty for not getting words down here and I wonder if that’s just another way that I have internalized capitalism’s drive for production. I also feel guilty for not working on an academic manuscript–even though I am not currently affiliated with any institution of higher learning. I feel guilty for not working on anything creative. [Sidebar: bookmarked for someday when I feel like writing about the differences between myself and my European partner when it comes to daily productivity].
To be honest, I have lost track of the days. Has it been more than a month that la cuarantena has been in effect? Is this week 5 or week 6? Days slide by, one much like the other. Only deadlines and Zoom meetings with my freelance clients make a day different from the one that came before, the one that will come after.
Over the weekend (and hear I echo the Dowager Countess of Downton Abbey who famously said, “What is a week end?” Indeed, Your Ladyship, indeed), I was texting my brother in Los Angeles about metaphors. After a long rant about American society, I texted: It’s as if we are watching the metaphor of a self-destructing and broken humanity become real before our eyes.
Metaphors matter. Diseases, viruses, pandemic, contamination, containment…all metaphors that have been used to describe various groups of people, particularly immigrants. It’s interesting to see the reverse happening. Instead of slapping metaphors onto “undesirable” bodies, our bodies have become “undesirable, alien, foreign” under “attack” by a real life virus that (in and of itself**) doesn’t differentiate between the bodies it occupies.
**The higher rate of infections and deaths in African and African American communities (New York, China, eg) are proof that social structures and organization, such as access to health services, tests, protective gear are not at all equal and result in the disproportinate numbers we see in so-called “minority” groups. But the virus itself is, to use that odious term, color-blind.
So I guess I am thinking about what it means when the metaphor ceases to be a metaphor. What language are we using now to describe the pandemic? What images are we turning to? How will the poets (in the classical sense, ie, the culture-makers) memorialize this moment?
Time (3.29-4.28)
Time As (Dis)order
Time As Metrics
Time As Scale
Time As Waiting
Time As Uncertainty
Time As Evacuated Touch
Time As Quietude
Time As Chaos
Time As Foreclosure
Time As Portal
Time As Dispersal
Time As Compression
Time As Suspension
Time As Stop
Time As Acceleration
Time As Fragment
Time As Cyclic
Time As Disruption
Time As Fear
Time As Anxiety
Time As Anger
Time As Depression
Time As Rest(lessness)
Time As (Without) Sleep
Time As Dreams
Time Without Anchor
Time As Potentiality
Time As (Im)Patience
Time As (Not) Listening
Time As Containment
Time As Submergence
Time As Zoom
Time As Lag
Time As Not Knowing
Time As Rupture
Time Against Capitalism
Time As Outside