Program’s Mission: Stimulate critical thought in order to realistically redefine our narrative and positively reshape our reality through dialogue and with self-determination.
Dedication: Dr. Lewis Gordon – is an American philosopher who works in the areas of Africana philosophy, philosophy of human and life sciences, phenomenology, philosophy of existence, social and political theory, postcolonial thought, theories of race and racism, philosophies of liberation, aesthetics, philosophy of education, and philosophy of religion. He has written particularly extensively on race and racism, postcolonial phenomenology, Africana and black existentialism, and on the works and thought of W. E. B. Du Bois and Frantz Fanon. His most recent book is titled: What Fanon Said: A Philosophical Introduction To His Life And Thought. [1] Gordon is the founder of the Center for Afro-Jewish Studies, the only such research center, which focuses on developing and providing reliable sources of information on African and African Diasporic Jewish or Hebrew-descended populations. Gordon states: “In actuality, there is no such thing as pure Jewish blood. Jews are a creolized [mixed-race] people. It’s been that way since at least the time we left Egypt as a [culturally] mixed Egyptian and African [i.e., from other parts of Africa] people.”
Perspective: Fourth, subjects of dehumanizing social institutions suffer a paradoxical melancholia. They live a haunted precolonial past, a critical relation to the colonial world from which they are born, and a desire for a future in which, if they are able to enter, they are yoked to the past. A true, new beginning stimulates anxiety because it appears, at least at the level of identity, as suicide. The constitution of such subjectivity, then, is saturated with loss without refuge. Fifth, the theme of loss raises challenges of what decolonial activity imposes upon everyone. I call this the Moses problem. Recall the story of the Exodus, where Moses led the former enslaved Hebrews (and members of other tribes who joined them) to the Promised Land, but he was not 101 | L. Gordon. Transmodernity (Fall 2011) permitted to enter. Commentary, at least at Passover Seders, explain that Moses’ sense of power (and ego) got in the way, and he presented his might as a source of their liberation (instead of G-d). There is much that we who reflect upon decolonization, those of us who seek liberation, can learn from the mythic life of ancient people. Fanon paid attention to this message when he wrote the longest chapter of The Wretched of the Earth, namely, “The Pitfalls of National Consciousness.”13 The message is this: Those who are best suited for the transition from colonization/enslavement to the stage of initial liberty are not necessarily the best people for the next, more difficult stage: Living the practice of freedom. It is no accident that instead of the end of colonization, new forms of colonization emerge. The movements, in other words, are as follows: from initial freedom to bondage/colonization, to decolonization/initial liberation, to neocolonization, to internal opposition, to postcolonization/concrete manifestations of freedom. What this means is that the more difficult, especially in political and ethical terms, conflict becomes the one to wage against former liberators. Like Moses, they must move out of the way so the subsequent generations could build their freedom. We see here the sacrificial irony of all commitments to liberation: It is always a practice for others.
Shifting the Geography of Reason in an Age of Disciplinary Decadence by Dr. Lewis Gordon
Isaiah 26
Genesis 15.13-15
1619 in America
Exodus 12
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Jeremiah 23.1-9
How White were the Israelites Black Hebrew Israelites African Hebrew Israelite
Deuteronomy 28.68
America is Egypt
Deuteronomy 4.23-31
Deuteronomy 7.6-16
Revelation 13
Mortal wound healed
Who is the Beast?
Revelation 18
Beast from Sea
Isaiah 47
US in Prophecy
Matthew 24
Corona and Bible Prophecy
Wisdom of Solomon 5
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