Fred Moten

Bio: Fred Moten is an academic researcher from Tisch School of the Arts. The author has contributed to research in topics: Flesh & Strategic human resource planning. The author has an hindex of 11, co-authored 31 publications receiving 1629 citations.

In The Break: The Aesthetics Of The Black Radical Tradition

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The University and the Undercommons: Seven Theses

Abstract: “To the university I’ll steal, and there I’ll steal,” to borrow from Pistol at the end of Henry V, as he would surely borrow from us. This is the only possible relationship to the American university today. This may be true of universities everywhere. It may have to be true of the university in general. But certainly, this much is true in the United States: it cannot be denied that the university is a place of refuge, and it cannot be accepted that the university is a place of enlightenment. In the face of these conditions one can only sneak into the university and steal what one can. To abuse its hospitality, to spite its mission, to join its refugee colony, its gypsy encampment, to be in but not of—this is the path of the subversive intellectual in the modern university. Worry about the university. This is the injunction today in the United States, one with a long history. Call for its restoration like Harold Bloom or Stanley Fish or Gerald Graff. Call for its reform like Derek Bok or Bill Readings or Cary Nelson. Call out to it as it calls to you. But for the subversive intellectual, all of this goes on upstairs, in polite company, among the rational men. After all, the subversive intellectual came under false pretenses, with bad documents, out of love. Her labor is as necessary as it Fred Moten and Stefano Harney The University and the Undercommons

Decolonization is not a metaphor

Abstract: Our goal in this article is to remind readers what is unsettling about decolonization. Decolonization brings about the repatriation of Indigenous land and life; it is not a metaphor for other things we want to do to improve our societies and schools. The easy adoption of decolonizing discourse by educational advocacy and scholarship, evidenced by the increasing number of calls to “decolonize our schools,” or use “decolonizing methods,” or, “decolonize student thinking”, turns decolonization into a metaphor. As important as their goals may be, social justice, critical methodologies, or approaches that decenter settler perspectives have objectives that may be incommensurable with decolonization. Because settler colonialism is built upon an entangled triad structure of settler-native-slave, the decolonial desires of white, non-white, immigrant, postcolonial, and oppressed people, can similarly be entangled in resettlement, reoccupation, and reinhabitation that actually further settler colonialism. The metaphorization of decolonization makes possible a set of evasions, or “settler moves to innocence”, that problematically attempt to reconcile settler guilt and complicity, and rescue settler futurity. In this article, we analyze multiple settler moves towards innocence in order to forward “an ethic of incommensurability” that recognizes what is distinct and what is sovereign for project(s) of decolonization in relation to human and civil rights based social justice projects. We also point to unsettling themes within transnational/Third World decolonizations, abolition, and critical space-place pedagogies, which challenge the coalescence of social justice endeavors, making room for more meaningful potential alliances.

Habeas Viscus: Racializing Assemblages, Biopolitics, and Black Feminist Theories of the Human

Abstract: Acknowledgments ix Introduction: Now 1 1. Blackness: The Human 17 2. Bare Life: The Flesh 33 3. Assemblages: Articulation 46 4. Racism: Biopolitics 53 5. Law: Property 74 6. Depravation: Pornotropes 89 7. Deprivation: Hunger 113 8. Freedom: Soon 125 Notes 139 Bibliography 181 Index 205

The commons: Infrastructures for troubling times*:

Abstract: This essay comes from my forthcoming book, On the Inconvenience of Other People, which has three broad aims. The first is to provide a concept of structure for transitional times. All times are transitional. But at some crisis times like this one, politics is defined by a collectively held sense that a glitch has appeared in the reproduction of life. A glitch is an interruption within a transition, a troubled transmission. A glitch is also the revelation of an infrastructural failure. (1) The repair or replacement of broken infrastructure is, in this book's argument, necessary for any form of sociality to extend itself: but my interest is in how that extension can be non-reproductive, generating a form from within brokenness beyond the exigencies of the current crisis, and alternatively to it too. But a few definitional problems arise from this observation. One is about what repair, or the beyond of glitch, looks like both generally and amid a catastrophe; the other is defining what kind of form of life an infrastructure is. These definitional questions are especially central to contemporary counternormative political struggle. Infrastructure is not identical to system or structure, as we currently see them, because infrastructure is defined by the movement or patterning of social form. It is the living mediation of what organizes life: the lifeworld of structure. Roads, bridges, schools, food chains, finance systems, prisons, families, districts, norms all the systems that link ongoing proximity to being in a world-sustaining relation. Paul Edwards (2003) points out that the failure of an infrastructure is ordinary in poor countries and countries at war, and people suffer through it, adapting and adjusting; but even ordinary failure opens up the potential for new organizations of life, for what Deborah Cowen (2014) has described as logistics, or creative practicality in the supply chain (see also Masco, 2014; Rubenstein, 2010). So the extension of relations in a certain direction cannot be conflated with the repair of what wasn't working. In the episode of a hiccup, the erasure of the symptom doesn't prove that the problem of metabolizing has been resolved; likewise, the reinitializing of a system that has been stalled by a glitch might involve local patching or debugging (or forgetting, if the glitch is fantasmatic), while not generating a more robust or resourceful apparatus. All one can say is, first, that an infrastructure is defined by use and movement; second, that resilience and repair don't necessarily neutralize the problem that generated the need for them, but might reproduce them. At minimum resilience organizes energies for reinhabiting the ordinary where structure finds its expression: but that's at minimum. The glitch of the present that we link to economic crisis, for example, threads through other ongoing emergencies involving the movement of bodies into and out of citizenship and other forms of being-with, occupation, and jurisdiction: so contemporary antiausterity politics point not only to new ties among disparately located and unequally precarious lives, but also mark the need for a collective struggle to determine the terms of transition for general social existence. (2) Terms of transition provide conceptual infrastructures not only as ideas but also as part of the protocols or practices that hold the world up. To attend to the terms of transition is to forge an imaginary for managing the meanwhile within damaged life's perdurance, a meanwhile that is less an end or an ethical scene than a technical political heuristic that allows for ambivalence, distraction, antagonism and inattention not to destroy collective existence. Jeremy Gilbert adapts Georges Simondon's concept of provisional unity or metastability for this matter, allowing us to see transitional structure as a loose convergence that lets a collectivity stay bound to the ordinary even as some of its forms of life are fraying, wasting, and developing offshoots among types of speculative practice from the paranoid to the queer utopian (Gilbert, 2014: 107-118). …

Platform labor: on the gendered and racialized exploitation of low-income service work in the ‘on-demand’ economy

Abstract: How does one value something one cannot and often does not want to see? How do contemporary digital platforms and their infrastructures of connectivity, evaluation, and surveillance affect this rel...