The significance of Mexico for this work is still emerging. Much more remains to be seen about just how deeply embedded the Mexican communists were in the radical networks across the Caribbean where black workers were predominant. Of what I have uncovered, the place of Mexico has two important functions in our historical understanding of the period. First, it was a place of refuge for not only radicals like the forced emigre from Republican Spain, but also for black revolutionaries like Jacques Roumain who spent some time there after being released from prison in Haiti and a short stint in Europe. Second, Mexico was the first people of color Communist nucleus in the western hemisphere, and the sense of anti-imperialism and sensitivity to chauvinism in the CPUSA was critical to strengthening the antiracist struggle across the region.
The memorial - rows of palm trees painted in black - was designed by Angolan artist Kiluanji Kia Henda and funded by Lisbon council. It will stand in the centre of the city.
From the 15th to the 19th century, Portuguese vessels carried close to 6 million enslaved Africans across the Atlantic, more than any other nation, but up to now Portugal has rarely commented on its past actions and little is taught about its role in slavery in schools.
Rather, Portugal’s colonial era, which saw countries including Angola, Mozambique, Brazil, Cape Verde, East Timor as well as parts of India subjected to Portuguese rule, is often perceived as a source of pride.
Some say the appreciation of Black art is a trend, but Black art in itself is no more a trend than “white art.” It’s part of world culture, of art history, and history is being made every day. Black art should be appreciated for its contribution to humanity and history. Black people have always collected Black art, appreciated it, and cherished it, even when it received little recognition, as acknowledged in the new HBO documentary Black Art: In the Absence of Light.
During the colonial era, the French colonists did not want to share anything with the slaves, including food. As the population grew and grew, the colonizers decided to give the slaves pieces of land called portion de vive which were to be used as a way for them to feed their own families. The producers on this land were so successful that they began to trade what they were growing.
There is a present-day tendency to retreat into the realms of dystopia, of catastrophe and disaster, of failed states and fascism, of environmental collapse and economic apocalypse. This tendency is neither wrong nor mistaken. Yet it is often suffocating, only adding to the pressurized dread of the era, offering no antidote to the plague of cynicism, the chokehold of hopelessness, the drift, or, perhaps, the plunge, into a miasma of pessimism and hopelessness. Of course, there are other tendencies, other possibilities, other ways forward. Here, we briefly mention five recent books, loosely grouped under the banners of anarchism, autonomy, and utopia, that propose better worlds to come – as better must come.
References to Portugal’s epic, seafaring past like these litter this city – there is even a Vasco da Gama shopping mall. But until now, there has never been a single explicit reference, memorial or monument in Portugal’s public space to its pioneering role in the transatlantic slave trade, nor any acknowledgement of the millions of lives that were stolen between the 15th and 19th centuries.
It’s a common place to say that the memory production drags with it, inevitably and concomitantly, the forgetfulness production. There are many ways of forgetfulness, the most insidious of which is, undoubtedly, the memory erasure, the past rewriting as part of a deliberated strategy of intervention in the present.
Certainly, the virtual dimension will take a new importance, also in light of the massive use of digital tools that this new reality brought with itself, but also in relation to the fact that artists might end up not traveling a lot like before…who knows! The art that will change is only in relation to travel and distance. What could definitely change might be the distribution channels, moving more and more into streaming and digital platforms…but I really hope that this won’t happen. The emotion that live art arouses is incomparable.
Danting is clear with her intention. She was not in Italy to problematize or victimize the refugees or migrants. She was there to tell a story with her own poetics and narrative. I can not agree more with Rainer Maria Rilke that art should not be critiqued, and I do believe that I must fail in writing any critique, since I only follow my own instinctive way of following art. In this sense, and in my personal perception, I am glad to have discovered a filmic narrative from a Chinese Baip filmmaker. Her name is Danting Chen.
The oppressive policies and structural inequities that underlie the conditions of poor and working class people’s lives here and abroad date from the first invasion of native territories, and the last few decades have exacerbated these conditions. What our older films reveal is the similarity of conditions now with what existed 50 years ago.
Audre Lorde asks, “What does it mean when the tools of a racist patriarchy are used to examine the fruits of that same patriarchy?” Lorde’s critique of hierarchies within what is then a predominantly white, middle-class, heteronormative, able-bodied second-wave feminism invites reevaluation of the chalk circles of individual identity that fix structural inequality and prevent viable liberation from taking shape. An existentialism disconnected from dynamic modes of praxis grounded in “the interdependence of mutual (nondominant) differences” fortifies oppression.
The significance of Mexico for this work is still emerging. Much more remains to be seen about just how deeply embedded the Mexican communists were in the radical networks across the Caribbean where black workers were predominant. Of what I have uncovered, the place of Mexico has two important functions in our historical understanding of the period. First, it was a place of refuge for not only radicals like the forced emigre from Republican Spain, but also for black revolutionaries like Jacques Roumain who spent some time there after being released from prison in Haiti and a short stint in Europe. Second, Mexico was the first people of color Communist nucleus in the western hemisphere, and the sense of anti-imperialism and sensitivity to chauvinism in the CPUSA was critical to strengthening the antiracist struggle across the region. 
The memorial - rows of palm trees painted in black - was designed by Angolan artist Kiluanji Kia Henda and funded by Lisbon council. It will stand in the centre of the city.
From the 15th to the 19th century, Portuguese vessels carried close to 6 million enslaved Africans across the Atlantic, more than any other nation, but up to now Portugal has rarely commented on its past actions and little is taught about its role in slavery in schools.
Rather, Portugal’s colonial era, which saw countries including Angola, Mozambique, Brazil, Cape Verde, East Timor as well as parts of India subjected to Portuguese rule, is often perceived as a source of pride. 
Some say the appreciation of Black art is a trend, but Black art in itself is no more a trend than “white art.” It’s part of world culture, of art history, and history is being made every day. Black art should be appreciated for its contribution to humanity and history. Black people have always collected Black art, appreciated it, and cherished it, even when it received little recognition, as acknowledged in the new HBO documentary Black Art: In the Absence of Light. 
During the colonial era, the French colonists did not want to share anything with the slaves, including food. As the population grew and grew, the colonizers decided to give the slaves pieces of land called portion de vive which were to be used as a way for them to feed their own families. The producers on this land were so successful that they began to trade what they were growing. 
There is a present-day tendency to retreat into the realms of dystopia, of catastrophe and disaster, of failed states and fascism, of environmental collapse and economic apocalypse. This tendency is neither wrong nor mistaken. Yet it is often suffocating, only adding to the pressurized dread of the era, offering no antidote to the plague of cynicism, the chokehold of hopelessness, the drift, or, perhaps, the plunge, into a miasma of pessimism and hopelessness. Of course, there are other tendencies, other possibilities, other ways forward. Here, we briefly mention five recent books, loosely grouped under the banners of anarchism, autonomy, and utopia, that propose better worlds to come – as better must come. 
References to Portugal’s epic, seafaring past like these litter this city – there is even a Vasco da Gama shopping mall. But until now, there has never been a single explicit reference, memorial or monument in Portugal’s public space to its pioneering role in the transatlantic slave trade, nor any acknowledgement of the millions of lives that were stolen between the 15th and 19th centuries. 
It’s a common place to say that the memory production drags with it, inevitably and concomitantly, the forgetfulness production. There are many ways of forgetfulness, the most insidious of which is, undoubtedly, the memory erasure, the past rewriting as part of a deliberated strategy of intervention in the present. 
Certainly, the virtual dimension will take a new importance, also in light of the massive use of digital tools that this new reality brought with itself, but also in relation to the fact that artists might end up not traveling a lot like before…who knows! The art that will change is only in relation to travel and distance. What could definitely change might be the distribution channels, moving more and more into streaming and digital platforms…but I really hope that this won’t happen. The emotion that live art arouses is incomparable. 
Danting is clear with her intention. She was not in Italy to problematize or victimize the refugees or migrants. She was there to tell a story with her own poetics and narrative. I can not agree more with Rainer Maria Rilke that art should not be critiqued, and I do believe that I must fail in writing any critique, since I only follow my own instinctive way of following art. In this sense, and in my personal perception, I am glad to have discovered a filmic narrative from a Chinese Baip filmmaker. Her name is Danting Chen. 
The oppressive policies and structural inequities that underlie the conditions of poor and working class people’s lives here and abroad date from the first invasion of native territories, and the last few decades have exacerbated these conditions. What our older films reveal is the similarity of conditions now with what existed 50 years ago. 
Audre Lorde asks, “What does it mean when the tools of a racist patriarchy are used to examine the fruits of that same patriarchy?” Lorde’s critique of hierarchies within what is then a predominantly white, middle-class, heteronormative, able-bodied second-wave feminism invites reevaluation of the chalk circles of individual identity that fix structural inequality and prevent viable liberation from taking shape. An existentialism disconnected from dynamic modes of praxis grounded in “the interdependence of mutual (nondominant) differences” fortifies oppression. 
