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crosscurrents is an important site for Tinsley; it is how to address blkness/queerness w/ opacity instead of transparency; it makes possible erotics that would be overlooked; it's how our memory can be expansive with no single placetime to bound it

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From Here I Saw What Happened and I Cried. 1995 | SEEING THROUGH PHOTOGRAPHS

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"This profitable ‘atomizing’ of the captive body provides another angle on the divided flesh: we lose any hint or suggestion of a dimension of ethics, of relatedness between human personality and its anatomical features, between one human personality and another, between human personality and cultural institutions..."

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the practice of observing oneself in the act of observation, and hence of seeing one’s observations or actions against the backdrop of the other possibilities of action or observation that seem “now” to have been open to one – reconnects the architecture of topics to the question of time or temporalization

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Transformation of state through manipulation, transformation of shape over time

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What connects Earth's largest, hottest desert to its largest tropical rain forest?

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The first known record of an Asian Dust event in Korea was in 174 AD during the Silla Dynasty.[4] The dust was known as "Uto (우토, 雨土)", meaning 'Raining Dirt/Earth',

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The first known record of an Asian Dust event in Korea was in 174 AD during the Silla Dynasty.[4] The dust was known as "Uto (우토, 雨土)", meaning 'Raining Dirt/Earth',

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How are metaphors a kind of shoal for language?

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It is the place where an adjustment needs to be made. As an in-between, ecotonal, unexpected, and shifting space, the shoal requires new footing, different chords of embodied rhythms, and new conceptual tools to navigate its terrain. The shoal enables this book to shift its conceptual lens to a liminal space between the sea and the land.( King, 4)

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It is the place where an adjustment needs to be made. As an in-between, ecotonal, unexpected, and shifting space, the shoal requires new footing, different chords of embodied rhythms, and new conceptual tools to navigate its terrain. The shoal enables this book to shift its conceptual lens to a liminal space between the sea and the land.( King, 4)

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Those islands that we see are the sunken tops of a mountain range. You're looking at a fantastic geo-psychic disaster which took place about a million and a half years ago... And the notion of fragmentation has become a geo-psychic part of our viscera.' — Kamau Brathwaite

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A sonar image of a herring shoal during this year's herring egg harvest in Sitka Sound

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“The plantation spatializes early conceptions of urban life within the context of a racial economy: the plantation contained identifiable economic zones; it bolstered economic and social growth along transportation corridors; land use was for both agricultural and industrial growth; patterns of specialized activities--from domestic labor and field labor to blacksmithing, management, and church activities--were performed; racial groups were differently inserted into the local economy, and so forth” (8).

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Fukushima radiation reaches Canadian waters

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Fukushima radiation reaches Canadian waters

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King’s fungibility and Jackson’s fungibility

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King’s fungibility and Jackson’s fungibility

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How do King and Jackson’s ideas of fungibility speak to one another? How would Jackson respond to the idea of reclaiming fungibility as a resource and a space of alterity and possibility?

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distinct from location or map; disruption and intervention; interruption and friction...throwing concept/knowledge/definitions into contention

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Trace fossils memorialize imprints made by bodies in mud and sand. They track histories of movement and gesture.

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”One of my concerns is the persistent bias toward what is imagined to be diaspora’s radical potential both in academic figurations of “queer” lives in the Caribbean and in activist narratives about what it might take to make those lives qualitatively “better.”  (Agard-Jones)

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frequency between representation and metaphor 

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"Why has the Black discourse of conquest remained a space of “unthought” within contemporary discussions about Indigenous genocide, colonialism, slavery, and settlement in North America? Black studies and its discourses of conquest shoal the movement of settler colonial studies. The shoals of Black studies make setter colonial studies stop offshore and contend with 1441 and the shores of West Africa." (Lethabo King, 45)

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“Attending to frequency is, at its core, a practice of attunement—an attunement to waves, rhythms, and cycles of return that create new formations and new points of departure.” (Campt)

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“Attending to frequency is, at its core, a practice of attunement—an attunement to waves, rhythms, and cycles of return that create new formations and new points of departure.” (Campt)

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How does frequency straddle and refuse the pull of metaphor and representation/conceptualize?
What’s at stake in maintaining a dynamic relationship that seeks to move beyond them?

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Felix Gonzalez-Torres, Untitled (Portrait of Ross in L.A.), 1991

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Felix Gonzalez-Torres, Untitled (Portrait of Ross in L.A.), 1991

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Double Quadruple Etcetera Etcetera I & II2 channel video installation, loop, color, silent; Performed by Danny Giles & Joiri Minaya

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Double Quadruple Etcetera Etcetera I & II2 channel video installation, loop, color, silent; Performed by Danny Giles & Joiri Minaya

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Going off of the post below by Gaby. Here is a video installation showing a performer whip their body around a "blindingly" white interior. Sondra Perry (the artist at work) achieves this by repurposing Photoshop tools that attempt to automatically fill in or erase parts of an image using AI The result is a pair of immersive fields in which the Black subject appears nearly invisible. Quote from Perry, "my work shows how Blackness and Black culture explode representation altogether."

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Jean Louis Théodore Géricault, "The Raft of the Medusa," 1818-1819

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Kent Monkman, "Miss Chief's Wet Dream," 2018

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"The word 'shoal' has a number of meanings. Geological sources define it as the area in which the sea or a body of water becomes shallow. As a process, it is the movement of the ocean from greater to shallower depths. It is not the shore; it is a formation before the shore or offshore. As a location and geological formation it is often described as a sandbar or a coral reef. It is an accumulation of granular materials (sand, rock, and other) that through sedimentation create a bar or barrier that is difficult to pass and, in fact, a 'danger to navigation.' As a geological unit, it is a physical place, a shallower place in the ocean before one arrives at the shore." (Lethabo King, 2)

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The fungibility of Blackness and the extermination of Indigeneity were key to the creation of the White human subject, but King’s map reading using Black feminist and trans theories and critical geographies/cartographies demonstrates how White anxieties written into the map demonstrate their inability to “subdue Black fugitivity and Indigenous resistance” ( King, 76).

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The fungibility of Blackness and the extermination of Indigeneity were key to the creation of the White human subject, but King’s map reading using Black feminist and trans theories and critical geographies/cartographies demonstrates how White anxieties written into the map demonstrate their inability to “subdue Black fugitivity and Indigenous resistance” ( King, 76).

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How might frequency serve as a vector for understanding a different idea of perception — one that refuses the hierarchy of knowledge production that privileges the visual?

How might frequency provide a different account of black perception, one that does not insisted on validation or verification?

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"... assimilation into the category of universal humanity should not be equated with black freedom" (Jackson 27)

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HDV — 1080p — single channel video projection colour | audio | 4min. 34 sec

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Mariana Ramos Ortiz, Construyendo a base del derrumbe, 2021

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Mariana Ramos Ortiz, Construyendo a base del derrumbe, 2021

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Black Geographies asserts the inherent spatiality of Black life—the spatial imaginaries, space-making practices, and senses of place rooted in Black communities.

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Black Geographies asserts the inherent spatiality of Black life—the spatial imaginaries, space-making practices, and senses of place rooted in Black communities.

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https://compass.onlinelibrary.wiley.com/doi/10.1111/gec3.12468

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http://www.nlj.gov.jm/history-notes/The%20Maroons%20edited%20final.htm

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Maroon Town in the parish of St. James jamaica.jpg
Origins of the Jamaican Maroons

The Jamaican Maroons are often described as enslaved Africans and persons of noticeable African descent who ran away or escaped from their masters or owners to acquire and preserve their freedom. The word maroon is commonly believed to be derived from the English equivalent of the Spanish word Cimarron (wild). The origins of the Maroons date back to 1655 around the time when Tainos and Africans who were freed by the Spanish took to remote parts of the island for refuge from the English invasion and to establish settlements. From the second half of the seventeenth century to the mid eighteenth century the Maroons developed into a formidable force that significantly challenged the system of enslavement imposed by the English. Though great controversy surrounds the terms of the treaties that they signed with the English, their role in undermining institutionalized slavery and cultural traditions are prominent parts of the history and heritage of Jamaica.

The Maroons and their fight for Freedom

The English took possession of the island from the Spanish in 1655, however, fighting between the two continued for a period of approximately five years. During this period, the Spanish had managed to secure the help of some of the Maroons (natives and Africans) in order to reclaim possession of the island, but their efforts to recapture it ultimately proved futile. Despite the resulting decline of the Maroon population, they posed a serious challenge to the English especially as the system of enslavement expanded and an increasing number of British owned enslaved Africans fled the plantations and joined existing Maroon communities.

The Maroons used various strategies to maintain their freedom and undermine the constant threat which the English posed. They would escape to mainly the Cockpit Country, that is, inaccessible and remote parts of the island where it was hilly and densely vegetated and established communities, which were frequently disrupted by the English. The Maroons have been divided into two groupings based on their location, windward and leeward. The Windward Maroons were those located in the East of the island, while theLeeward Maroons were those occupying the Western part of the island. The Leeward Maroons include locations such as Trelawny Town in St. James and Accompong in St. Elizabeth. Among the Windward settlements are Moore and Charles Town in Portland, Nanny Town in St. Thomas and Scotts Hall in St. Mary. Even with these groupings, the Maroons were organized into different bands. Such organization facilitated their mobilization.

In fighting for and maintaining their freedom, both the Leeward and Windward Maroons displayed highly skillful tactics, which proved to be most challenging for the English. Richard Price has given a vivid description of this: ï¿½To the bewilderment of their European enemies, whose rigid and conventional tactics were learnt on the open battlefields of Europe, these highly adaptable and mobile warriors took maximum advantage of local environments, striking and withdrawing with great rapidity, making extensive uses of ambushes to catch their adversaries in crossfire, fighting only when and where they chose, depending on intelligence networks among non-maroons (both slaves and white settlers)ï¿½ (Senior 2003, p.308).

The Maroon Wars

The English and the Maroons were engaged in two wars throughout the period of struggle between them. ï¿½Maroon oral history suggests that The First Maroon War as it is called began around 1655, spanning approximately 84 years, while records from the colonial archives suggest that its duration was about 10 years (Dunkley 2013, p.154). The War emanated from the fight between the English and the Spanish over control of the island, which lasted for 5 years. After the defeat of the Spanish by the English, the Maroons who had helped the Spanish continued to confront the English. The War took an irregular course, occurring intermittently, and both the English and the Maroons struggled to suppress each other. However, the Maroons, as many, if not most historians have concluded, were more successful in suppressing their opponent. They would raid the settlements of the English at rapid speed, after which they would quickly depart to inaccessible places, hilly and mountainous paths. They were more familiar with and knowledgeable about these conditions than the English were and this made chase very difficult and significantly contributed to their success in battle.

In 1734, the English managed to capture a major Maroon settlement, Nanny Town, which dealt a blow to the Windward Maroons. Nonetheless, this did not ensure their defeat or suppression. Carey Robinson has noted that, within a forty year period of the first struggle between the Maroons and the English, ï¿½the Assembly was to pass 44 acts and spend ï¿½240,000 in its attempts at suppressionï¿½. Also, Bryan Edwards, prominent planter/ historian of the time wrote that ï¿½. . . . . they plundered all around them, and caused several plantations to be thrown up and abandoned, and prevented many valuable tracts of land from being cultivated, to the great prejudice and diminution of His Majestyï¿½s revenue, as well as of the trade, navigation and consumption of British manufacturers: and to the manifest weakening, and preventing the further increase of the strength and inhabitants in the islandï¿½ (Robinson 1974, p.38). The Maroons were persistent in fighting and so were offered to sign a peace treaty by the English. It was thefirst Maroon treaty and was signed by the fierce Leeward Maroon leader, Cudjoe, on 1st March 1739.

This treaty that Cudjoe signed did not apply to the Maroon community in its entirety as the Windward Maroons were not involved in the process and were possibly unaware of such occurrence. They maintained their defense, however, not long thereafter (four months) they were also offered to sign a treaty by the English. The English had made five attempts at getting them to sign this treaty (Carey 1997, p.344) which was eventually signed by the Windward Maroon leader, Quao, on 23 rd December 1739. As a result of a divide between the Windward Maroons, another treaty was signed a year later by Nanny, perhaps the most celebrated leader of the Moore Town Maroons.

Both the Leeward and Windward Maroon Treaties served to grant the Maroons ï¿½freedomï¿½, pacify them, and remove a major obstacle to the institution of slavery that the English created.

The Leeward Treaty, which contained fifteen (15) articles, was as follows :
That all hostilities shall cease on both sides forever. That the said Captain Cudjoe, the rest of his Captains, Adherents and Men, shall be for ever hereafter in a perfect State of Freedom and Liberty, excepting thoe who have been taken by them, or fled to them within the two Years last past, if such are willing to return to their said Masters and Owners, with full Pardon and Indemnity from their Masters and Owners for what is past. Provided always, That if they are not willing to return, they shall remain in Subjection to Captain to Captain Cudjoe, and in Friendship with us, according to the Form and Tenor of this Treaty. That they shall enjoy and possess for themselves and Posterity for ever, all the Lands situate and lying between Trelawney Town and the Cockpits, to the Amount of Fifteen hunded Acres, bearing North- west from the said Trelawney Town. That said Captain Cudjoe and his Successors, do use their best Endeavours to take, kill, suppress or destry, either by themselves or jointly, with any other Number of Men commanded by that Service by his Excellency the Governor or Commander in Chief for the Time being, all Rebels wheresoever they be throughout this Island, unless they submit to the same Terms of Accomodation granted to Captain Cudjoe, and his Successors. That if any Negroes shall hereafter run away from their Master or Owners, and fall into Captain Cudjoeï¿½s Hands, they shall immediately be sent back to the Chief Majistrate of the next Parish where they are taken; and those that bring them are to be satisfied for their trouble, as Legislature shall appoint. That Cptain Cudjoe, during his Life, and the Captains succeeding him, shall have full Power to inflict any Punishment they think proper for Crimes committed by their Men among themselves (Death only excepted) in which Case, if the Captain thinks they deserve Death, he shall be obliged to bring them before any Justice of the Peace, who shall order Proceedings on their Trial equal to those of other free Negroes. [Excerpted from The Maroons of Jamaica1655-1796 (Mavis c. Campbell]
The Windward Treaty comprised fourteen (14) articles :

1. That four white men shall constantly live and reside with them in their town, in order to keep a good correspondence with the inhabitants of this island.

2. That the said Captain Quao, and all his people, shall be in subjection to his Excellency the governor for the time being; and the said Captain Quao shall, once every year or oftener, appear before the governor, if thereunto required.

3. That in case any of the hunters belonging to the inhabitants of this island,ï¿½ï¿½ and the hunters belonging to Captain Quao, should meet in order to hinder disputes, Captain Quao will order his people to let the inhabitants hunters have the hog.

4. That in case Captain Quao, or his people, shall take up run away negroes that shall abscond from their respective owners, and shall be paid for so doing as the legislature shall appoint.

5. That in case any white man, or other the inhabitants of this island, shall disturb or annoy any of the people, hogs, flock, or whatever goods may belong to the said Captain Quao, or any of his people, when they come down to the settlements to vend the same, upon due complaint made to a magistrate, he or they shall have justice done them.

6. That in case Captain Quao should die, that then the command of his people shall descend to Captain Thomboy; and at his death to descend to Captain Apong; and at his death Captain Blackwall shall succeed; and at his death Clash shall succeed; and, when he dies, the governor or commander in chief for the time being shall appoint whom he thinks proper .

[Excerpted from Laws of Jamaica Volume I]
Subsequent to the ratification of both treaties, the Maroons had a relatively peaceful existence until July of 1795, when the Second Maroon War broke out. ï¿½This arose from mounting grievances the Trelawny Town Maroons had with the British. But, what ignited the war was the flogging of two Maroons who were convicted of stealing pigs by a runaway slave they had returned to the authorities in adherence with one of the articles of the Treaties. These Maroons, it is believed, were angered by the conviction and flogging as they felt that they should have been the ones to try the accused and punish them. Besides, they felt undignified because the flogging was done by a runaway slave they had handed over to the authorities (Sherlock and Bennett 1998, p.145). The British authorities tried to quell the rebellion by meeting the Maroons, but this proved to be unsuccessful as they were dissatisfied with the demands of the British. ï¿½As a consequence they continued the war.

Governor Lord Balcares ordered the Maroons to capitulate by 12 August, but, only a small number of the older Maroons did. The others persisted and brought about considerable damages and losses upon British property and troops (Sherlock and Bennett 1998, p.147), but eventually surrendered to the British on the 6 th March 1796 for the reason they were significantly outnumbered by British troops, hunted by specially trained dogs from Cuba, and other Maroons. Moreover, it is said that they were inveigled into capitulation through proposal of another treaty by the Governor.The end of the War was officially declared on 16 March 1796, and on 6 th June, over 500 Maroons were deported to Halifax Nova Scotia, Canada (Senior 2003, p.309).

The Maroons and Jamaican Heritage

Arguably, the most outstanding feature and personage of Maroon existence that is a part of the heritage of Jamaica is the settlements they established during the period of enslavement, and Nannyï¿½one of the leaders of the Windward Maroons.

. These communities still, to a great extent, maintain the culture of their forbearers, despite some amount of assimilation into the wider Jamaican society. ï¿½The communities have their own leaders who are referred to as colonels historically. ï¿½Their traditions are predominantly African based, especially from the Akan region. It is common view that most of the original Maroons were Myalism, and an African based Pidgin language (Senior 2003, 309). Other elements of their traditions include jerk pork, and the use of rum and pigs for rituals.Maroon settlements that have survived include: Accompong in St. Elizabeth, Moore and Charles Town in Portland, and Scotts Hall in St. Mary Coromantees, natives of the Akan region. Among these traditions are: the Ambush Dance,

ï¿½ Cudjoe, Quao, Accompong and Kofi among other Maroon leaders are often mentioned in discussions of Maroon history, and celebratory activities. However, only the female Maroon leader, Nanny has acquired a superior position in the heritage of Jamaica. Nanny is known for her elusive presence, fierceness in battle, and Obeah skills that have attracted much attention. Nannyï¿½s existence has often been questioned because of her elusiveness and incredible Obeah works she performed has also attracted debate. Nonetheless, there are accounts which speak to this. In Memoirs and Anecdotes of Phillip Thickness Late Lieutenant Governor, for instance, reference is made to Nanny as, ï¿½The Old Hagg. . . had a girdle around her waist with (I speak within compass) nine or ten different knives hanging in sheaths to it, many of which I have no doubt, had been plunged in human flesh and bloodï¿½ (Gottlieb, 2000, 25).Today, Nanny is the only Maroon leader who has ascended to the rank of National Hero, the most significant recognition given by the country, and one that has earned her a spot on the Jamaican five hundred dollars ($500) note.

References

Campbell, Mavis C. The Maroons of Jamaica 1655- 1796: A History of Resistance, Collaboration and Betrayal. Massachusetts: Bergin and Garvey Publishers, 1988.

Carey, Bev. The Maroon Story. St. Andrew: Agouti Press, 1997.

Dunkley, D. A. Agency of the Enslaved: Jamaica and the Culture of Freedom in the Atlantic World. Maryland: Lexington Publishers, 2013.

, Karla. A history of Queen Nanny: Leader of the Windward Maroons. New Jersey: Africa World Press, 2000.

Robinson, Carey. The Fighting Maroons, Jamaica. William Collins and Sangster, 1974.

Senior, Olive. Encyclopedia of Jamaican Heritage. St. Andrew: Twin Guinep Publisher, 2003.

Sherlock, Phillip & Bennett Hazel. The Story the Jamaican People. Kingston & Princeton: Ian Randle Publishers & Markus Weiner Publishers, 1998.

The Laws of Jamaica Volume I. Alexander Aikman, 1792.

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Maroon Town in the parish of St. James jamaica.jpg Origins of the Jamaican Maroons The Jamaican Maroons are often described as enslaved Africans and persons of noticeable African descent who ran away or escaped from their masters or owners to acquire and preserve their freedom.

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HDV — 1080p — single channel video projection colour | audio | 7 min. 30 sec. | 2016

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Lerato Shadi, Motlhaba wa re ke Namile, 2016

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Lerato Shadi, Motlhaba wa re ke Namile, 2016

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Viewing link: vimeo.com/leratoshadi/motlhaba

Password: motlhaba

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Though not an absolute obstacle, a shoal transforms the qualities of the movement of water....beneath the surface the movement of water constantly remakes the topography of the shoal. (Lethabo King, 3)

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Though not an absolute obstacle, a shoal transforms the qualities of the movement of water....beneath the surface the movement of water constantly remakes the topography of the shoal. (Lethabo King, 3)

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“I ask what it might mean to pay close attention to sand, this object that exists at the point of nature’s hesitation between land and sea…that we experiment with sand, in addition to water as a tool for metaphorical thinking” (326)

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Reading  Agard-Jones’ “same sex desire” in Barry Jenkins’ Moonlight (2016) 

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Reading  Agard-Jones’ “same sex desire” in Barry Jenkins’ Moonlight (2016) 

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Chiron has his first sexual encounter with Kevin at the beach - he grips onto the sand which bears witness to this tender and intimate moment.

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WildChild is currently at anchor awaiting our weather window to make the crossing of the much dreaded and feared Mona passage (the waters between DR and PR). I ( Fearful Head Chicken-in-Charge Captain Lexi ) am a big bundle of fear and nervous energy today. There are 2 things worrying me a lot...

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Tinsley describes queer "in the sense of marking disruption to the violence of normative order and powerfully so: connecting in ways that commodified flesh was never supposed to, loving your own kind when your kind was supposed to cease to exist, forging interpersonal connections that counteract imperial desires for Africans' living deaths"