The world is alive, fluid, and entangled. The times are urgent, and our own sense of urgency—thinking that we must solve the problems quickly—is part of the problem. The very idea that we are "problem-solvers" is likewise part of the problem. And so is the idea that we must make "the best" of our lives by being incessantly "productive." Sometimes it is very good to be "useless."
Let us slow down and make sanctuaries of hope with our small, intimate lives. Let us pause and listen deeply to all voices, including those of the rivers and mountains, the spirits and ancestors. Let us recognize that we are not isolated subjects of sentences—self-contained egos to which predicates are then added. We are nodes of intersection in a world of mutual becoming, and there are no sharp distinctions between "inside" and "outside." Whatever is within us is also beyond us, and whatever is beyond us is also within us. This means that we are the mountains and rivers, the dreams and tears, that become part of us as we listen. And just as the mountains and rivers are always moving and changing, however subtly or dramatically, so we are changing, irreducible to fixed categories by which we might try to frame ourselves or the world. Even our sanctuaries of hope and love are becoming, in process.
In our listening we become fugitives from an overly active world, driven by its own compulsions. We become onto-fugitives. And we become post-activists, embarking on a kind of activism that is grounded in listening, not colonizing. Indeed, even out language is not adequate to our experience. We speak as if "we" exist and then listen. Not so. The listener does not pre-exist the listening. The listener emerges from the listening, moment by moment.
So we learn from the Nigerian poet, philosopher, psychologist, and provocateur: Báyò Akómoláfé. Enjoy.
- Jay McDaniel
Let us slow down and make sanctuaries of hope with our small, intimate lives. Let us pause and listen deeply to all voices, including those of the rivers and mountains, the spirits and ancestors. Let us recognize that we are not isolated subjects of sentences—self-contained egos to which predicates are then added. We are nodes of intersection in a world of mutual becoming, and there are no sharp distinctions between "inside" and "outside." Whatever is within us is also beyond us, and whatever is beyond us is also within us. This means that we are the mountains and rivers, the dreams and tears, that become part of us as we listen. And just as the mountains and rivers are always moving and changing, however subtly or dramatically, so we are changing, irreducible to fixed categories by which we might try to frame ourselves or the world. Even our sanctuaries of hope and love are becoming, in process.
In our listening we become fugitives from an overly active world, driven by its own compulsions. We become onto-fugitives. And we become post-activists, embarking on a kind of activism that is grounded in listening, not colonizing. Indeed, even out language is not adequate to our experience. We speak as if "we" exist and then listen. Not so. The listener does not pre-exist the listening. The listener emerges from the listening, moment by moment.
So we learn from the Nigerian poet, philosopher, psychologist, and provocateur: Báyò Akómoláfé. Enjoy.
- Jay McDaniel
The World is Alive and Fluid
Let's make the best of our small, intimate lives
by not always trying to be "the best."
"What would change if we took seriously the consideration that the world is alive, that we derive our being from a never-static, ever-changing field of entanglements, and that we are not the center of the universe?
These offerings are an embodiment of what I sense is some of my deepest work – to open up new places of power and responsivity; to make space for the otherwise; to help in the partial recuperation of our vital connections with land, place and people; and, to live a small, intimate life."
-- Báyò Akómoláfé, click here.
The Times are Urgent,
Let Us Slow Down
Post-Activism
Báyò Akómoláfé
- Beyond Traditional Activism: Post-activism challenges the binary thinking often inherent in traditional activism, such as good vs. evil or oppressor vs. oppressed. It recognizes that such dichotomies can oversimplify complex issues and potentially perpetuate the problems they aim to solve.
- Embracing Complexity and Uncertaint:Akomolafe emphasizes the importance of embracing the uncertainties and ambiguities of our world. Post-activism encourages activists to engage with the messy, interconnected nature of social, political, and environmental issues, acknowledging that simple solutions are often insufficient.
- Shifting Focus from Doing to Being:Post-activism shifts the focus from merely doing (actions and outcomes) to being (ways of being and relating). This involves a deeper introspection about the ways in which individuals and communities embody change, fostering a more holistic and integrated approach to activism.
- Listening and Relationality:Akomolafe advocates for a practice of deep listening and relationality, where the voices and experiences of marginalized and non-human entities are heard and respected. This relational approach seeks to build connections and understandings across diverse perspectives.
- Decentering Human Agency:Post-activism decouples the centrality of human agency in activism. It acknowledges the agency of non-human entities (such as ecosystems, animals, and technology) and recognizes the limitations of human-centered solutions.
- Creativity and Emergence:Embracing creativity and the emergent properties of systems is crucial in post-activism. Akomolafe encourages activists to engage with the unknown and to be open to novel possibilities that emerge from the interplay of diverse elements.
- Slowing Down:In contrast to the urgency that often drives traditional activism, post-activism suggests a slower, more reflective pace. This allows for a more thoughtful and considered approach to addressing systemic issues, ensuring that actions are aligned with deeper values and insights.
- Re-imagining Change: Post-activism is about re-imagining what change looks like and how it can be achieved. It challenges the notion that change must always be dramatic and immediate, instead valuing gradual, subtle, and sometimes invisible shifts in the social fabric.
Onto-Fugitivity
Báyò Akómoláfé
- Fluidity of Being: Akomolafe emphasizes that being is not static or fixed. Instead, it is dynamic, constantly in motion, and escaping rigid categorizations. This idea challenges the conventional notions of identity, which often rely on stable and unchanging characteristics.
- Decolonial Thought: Onto-fugivity is deeply tied to decolonial thinking. Akomolafe argues that colonialism has imposed rigid and hierarchical structures on our understanding of being. By embracing onto-fugivity, we resist these impositions and acknowledge the multiplicity and fluidity of existence.
- Interconnectedness: Akomolafe's philosophy highlights the interconnectedness of all beings. Onto-fugivity recognizes that entities are not isolated or independent but are constantly influencing and being influenced by each other. This perspective aligns with relational ontologies found in many indigenous and non-Western philosophies.
- Resistance to Normativity: Onto-fugivity also involves a resistance to normative pressures that dictate how beings should act or exist. It calls for a reimagining of existence that allows for greater freedom and creativity, challenging societal norms and expectations.
- Philosophical Praxis: For Akomolafe, onto-fugivity is not just a theoretical concept but a way of living and engaging with the world. It invites individuals to embrace uncertainty, complexity, and the unknown, fostering a more adaptive and responsive way of being.