Islamic Counter-Racist Thought Food #62

Peace Be Unto Those Who Follow Right Guidance.

Consider this:

The habit of thought which defines the world, or society, as a totalizing system … tends to lead almost inevitably to a view of revolutions as cataclysmic ruptures. Since, after all, how else could one totalizing system be replaced by a completely different one than by a cataclysmic rupture? Human history thus becomes a series of revolutions: the Neolithic revolution, the Industrial revolution, the Information revolution, etc. [emphases added].

SOURCE: Graeber, David (2004) Fragments of an Anarchist Anthropology. Chicago, IL: Prickly Paradigm Press, pp. 43-44.

I should like to suggest that the above extract is usefully put into conversation with the following extract from an important work by the Tiqqun collective which mounts a devastating case against the totalizing systemic logic of cybernetics, regardless of whether the latter manifests socially, politically and economically as late neoliberal capitalism or any of the allegedly ‘resistant’ forms of ‘Leftist’ political-economic formation, viz.

What the socialists all have in common, and have for two centuries,
which they share with those among them who have declared themselves to
be communists, is that they fight against only one of the effects of
capitalism alone: in all its forms, socialism fights against separation, by
recreating the social bonds between subjects, between subjects and objects,
without fighting against the totalization that makes it possible for the social
to be assimilated into a body, and the individual into a closed totality, a
subject-body. But there is also another common terrain, a mystical one, on
the basis of which the transfer of the categories of thought within socialism
and cybernetics have been able to form an alliance: that of a shameful
humanism, an uncontrolled faith in the genius of humanity. Just as it is
ridiculous to see a “collective soul” in the construction of a beehive by the
erratic behavior of bees, as the writer Maeterlinck did at the beginning of
the century from a Catholic perspective, in the same way the maintenance
of capitalism is in no way dependent upon the existence of a collective
consciousness in the “masses” lodged within the heart of production. Under
cover of the axiom of class struggle, the historical socialist utopia, the
utopia of the community, was definitively a utopia of One promulgated by
the Head on a body that couldn’t be one. All socialism today – whether it
more or less explicitly categorizes itself as democracy-, production-, or social
contract-focused – takes sides with cybernetics. Non-citizen politics must
come to terms with itself as anti-social as much as anti-state; it must refuse
to contribute to the resolution of the “social question,” refuse the
formatting of the world as a series of problems, and reject the democratic
perspective structured by the acceptance of all of society‘s requests. As for
cybernetics, it is today no more than the last possible socialism [emphases added].

SOURCE: Tiqqun. The Cybernetic Hypothesis.

Islam is neither totalizing system nor humanism.

Islam is the existential power-transaction between the human and God/Allah.

Peace

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BOOK: (White) Imaginary Futures

Peace Be Unto Those Who Follow Right Guidance.

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I have almost finished reading the outstanding work Imaginary Futures: From Thinking Machines to The Global Village (London: Pluto Press, 2007) by white Marxist male, Richard Barbrook. IMHO, the work makes for a veritable tour de force and is essential reading for those interested in decolonizing computing vis-a-vis understanding how (white) visions of the future repeatedly – or rather ‘algorithmically‘ – inform and inflect the present, not to mention for Barbrook’s useful, yet highly Eurocentric, account of the Cold War origins of computers, ICTs (information and communication technologies) and the Net. (For a brief discussion of the ‘algorithmic’ nature of White Supremacy / Racism, interested readers are invited to check out the following extended abstract by Dr Syed Mustafa Ali, Lecturer in the School of Computing and Communications at The Open University: “Transhumanism and/as Whiteness“.)

Interested readers can download a copy (PDF format) of the book here.

A highly useful overview of the book was presented by Barbrook at Warwick University in 2011 and is available for viewing on YouTube:

One of the most interesting sequences of slides appearing towards the end of the presentation is the following:The Futures.JPG

From a Counter-Racist / decolonial perspective, I am immediately led to ask who is this we that Barbrook is inviting to invent new futures? I should also like to suggest that for non-white VoRs (Victims of Racism / White Supremacy), the wording of the first slide (on the left) should be replaced with the following:

Those who do not remember the [White Supremacist / Racist] future [that shapes the White Supremacist / Racist present] are condemned to [have the White Supremacist / Racist future] repeated [on them]

Peace

BOOK: Sultan vs Dracula

Peace Be Unto Those Who Follow Right Guidance

The following work by non-white (attempted) Muslim writer, artists and poet Razwan Ul-Haq arrived in the post this morning:

Sultan vs Dracula

The book, which is 400+ pages long, can be purchased direct from the author for £7.99 (+ postage and packing) from here. The author also has a blog on Islamic sci-fi.

Here’s an advert for this interesting Islamic Counter-Racist, decolonial and ‘post-Orientalist’ re-imagining of the Dracula story as appears on youTube:

Interested readers are invited to check out the following earlier blog post in connection with the above book:

The Vampire Culture of The Psychopathic Racial Personality

Peace

The Lark Ascending and The Soul’s Ascension

Peace Be Unto Those Who Follow Right Guidance.

It is now four years since my late father, (Al-Hajj Al-Haafidh) Syed Shahid Ali, passed away. (In this connection, interested readers might want to read the tribute I wrote to him on Friday 24 May 2013.)

As I stated in a post commemorating my reflections last year entitled “Of Gardens of Peace, Manifold Graces and Seizing The Time“, much has happened in the intervening period, some of it good and some of it not so good, but all of it as viewed from my limited human perspective.

In what follows, I want to reflect briefly on some of the apparent good that has taken place since the post from the previous year. Once again, I have been blessed by God/Allah with a number of opportunities to further develop and apply my (Islamic) decolonial thinking in various settings.

  1. I was invited to become a moderator of the Decolonial Islamic Studies Facebook group which was established in Summer 2016 and which now has 3500+ members.
  2. I gave an invited talk entitled “An Introduction to Islamic Decoloniality” at the Decolonise Not Diversify Festival in Birmingham on 8 October 2016.
  3. I presented a paper entitled “Heidegger and the Islamicate: Transversals and Reversals” at the Heidegger in the Islamicate World international conference which took place at the University of Bern in Switzerland on 2-4 November 2016. A revised version of this paper is to be included as a contribution for a forthcoming book in the New Heidegger Series.
  4. I gave an invited lecture entitled “Islam and Decoloniality” as part of the Islam and Liberation Theology Series at Oxford University on 29 November 2016.
  5. I gave an invited lecture entitled “The Decolonial Question Concerning Computing” at the Can Science Be Decolonised? KCL WiSTEM Conference in London on 18-19 March 2017.
  6. I gave an invited presentation entitled “Decolonising Computing” at the 6th eSTEeM Annual Conference: STEM Futures – Supporting Students to Succeed, Towards a Framework for Inclusive STEM Education at The Open University, Milton Keynes, 25‐26 April 2017.
  7. I have had an extended abstract entitled “Decolonizing Information Narratives: Entangled Apocalyptics, Algorithmic Racism and the Myths of History” accepted for presentation at DTMD 2017 – the 6th International Difference That Makes a Difference Conference, part of the IS4SI-2017 Summit: Digitalisation for a Sustainable Society at Gothenburg, Sweden on 12 – 16 June 2017.
  8. I have had an extended abstract entitled “Transhumanism and/as Whiteness” accepted for presentation at the Transhumanism- The Proper Guide to a Posthuman Condition or a Dangerous Idea? Workshop, part of the IS4SI-2017 Summit: Digitalisation for a Sustainable Society at Gothenburg, Sweden on 12 – 16 June 2017.

Truly a huge barakah from The Most High.

Unfortunately, I have not yet had an opportunity to visit the grave of my father at the Gardens of Peace Muslim Cemetery this year since my mother has recently been somewhat unwell, but we will visit there soon, after Ramadhan and Eid-ul-Fit, insha’Allah.

I should like to end this post with the following piece of music which continues to move me and which made me think of my father when I recently listened to it:

Peace

COMMENT: (Internet) Tubes, or Strands Braided into a Rope That Binds?

Peace Be Unto Those Who Follow Right Guidance.

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A few days ago I finished reading a work entitled Pax Technica: How the Internet of Things May Set Us Free or Lock Us Up (2015).

According to the entry on Wikipedia, the author Philip N. Howard is a sociologist and communication researcher who studies the impact of information technologies on democracy and social inequality. Howard assumed a professorship in Internet Studies at the University of Oxford’s Oxford Internet Institute on 1 July 2016.

In a brief description given on the website for the project, pax technica refers to what Howard sees as:

a future of global stability built upon device networks with immense potential for empowering citizens, making government transparent, and broadening information access.

I plan to write a detailed decolonial / counter-racist analysis and critique of this work in due course, drawing attention to what I perceive as

  1. the author’s framing of his argument against a tacit backdrop of ostensibly colour-blind (un-raced, race-less, de-raced etc.) liberal political commitments – what critical race philosopher Charles W. Mills refers to as the ‘ideal (social) contract’ masking the ‘racial contract’ associated with Racial Liberalism, and
  2. the mobilization of Orientalist logics in constructing a binary of ‘open and democratic’ vs. ‘closed and authoritarian’ societies, the latter of which is exemplified continuously by China (but also Iran, Turkey, Russia etc). (In this connection, I should like to refer interested readers to the following essay: Sayyid, S. (2005) Mirror, mirror: Western democrats, oriental despots? Ethnicities 5(1): 30-50.)

Howard contrasts the internet of the pax technica with China’s attempt to create its own rival, alternative internet and extend it to other parts of the world, rhetorically suggesting that the internet of the pax technica is somehow a poly-centric / non-centric / de-centred global technological force for good insofar as it is open and democratic (sic) in contrast to the provincial, closed and authoritarian internet being created by the Chinese. Yet what is completely missing – or rather, elided (obscured, concealed etc.) – from his argument is the fact that the internet of the pax technica is, in fact, highly centric, i.e. it is structured in terms of a core and periphery; moreover, this centrism is specific, viz. Eurocentric / West-centric.

What is further elided is that the internet historically-emerged in the US in the context of the Cold War as a project of the Defense Advanced Research Projects Agency (DARPA), an agency of the U.S. Department of Defense responsible for the development of emerging technologies for use by the military. While conceding that the historical origin of a thing does not necessarily determine what that thing might become, I want to suggest that we should not fall into the trap of ‘liquidating the historical’, and that at least in the case of the internet, its origins in Western military concerns is embedded through historically-sedimentation. One only needs to ask Who Controls The Internet? to gain some clarity on this point. For this reason, and notwithstanding decolonial (as contrasted with white / Western liberal) concerns about freedom, autonomy, censorship, surveillance, equality etc., I think it is interesting to consider China’s attempt to create a rival internet as a resistant intervention against US / Euro-American hegemony in the terrain of network technologies; in short a veritable ‘clash of (internet) civilizations’.

However, more on this in due course, God-Willing (insha’Allah).

For now, I want to turn attention to another work that I have just started reading:

Tubes - Andrew Blum I was particularly struck by the following extracts which appear on pages 6-9 in the Prologue which I reproduce here (with emphases added):

Thinking of the Internet as a physical thing has fallen so far out of fashion that we’re more likely to view it as an extension of our own minds than a machine. (p.6)

We seem to have exchanged thousands of years of mental cartography, a collective ordering of the earth going back to Homer, for a smooth, placeless world. The network’s physical reality is less than real—it’s irrelevant … [T]he Internet is a landscape of the mind. (p.7)

The Internet may seem to be everywhere—and in many ways it is—but it is also very clearly in some places more than others. The single whole is an illusion. The Internet has crossroads and superhighways, large monuments and quiet chapels. Our everyday experience of the Internet obscures that geography, flattening it and speeding it up beyond any recognition.  (p.8)

The Internet has a seemingly infinite number of edges, but a shockingly small number of centers. (p.9)

For all the breathless talk of the supreme placelessness of our new digital age, when you pull back the curtain, the networks of the Internet are as fixed in real, physical places as any railroad or telephone system ever was. (p.9)

I’m extremely interested to explore the physicality (materiality, corporeality, embodiment etc.) of the internet – and the internet of things (IoT) – from a decolonial perspective in terms of geo-politics (where) and body-politics (who) of knowing and being. I then want to explore such materiality of internet connections – or ‘tubes’ – in terms of how such connections might be used to maintain, expand and refine global systemic White Supremacy (Racism) under late colonial modernity, thereby binding ‘the Other’ (the non-West, the Rest etc.) into a technological dependency complex.

In the meantime, I invite interested viewers to watch the following short video which graphically illustrates the where of the internet:

I should also like to draw viewers’ attentions to the following talks by Blum:

Peace

TALK: Decolonising Information

Peace Be Unto Those Who Follow Right Guidance.

Interested readers are invited to check out the slides accompanying a short invited presentation entitled ‘Decolonising Computing’ given by Dr Syed Mustafa Ali, Lecturer in the School of Computing and Communications at The Open University, UK.

The talk was delivered as part of a workshop on diversity and inclusion in STEM (Science, Technology, Engineering and Mathematics) teaching at the 6th eSTEeM Annual Conference: STEM FuturesSupporting Students to Succeed which took place on 25-26 April 2017 at The Open University.

The slides (PDF format) are available for viewing / download from here.

Interested readers are invited to check out the following related materials:

Peace