The Japanese had no idea what elements of Western culture and institutions where the crucial ones, so they ended up copying everything, from western clothes and hair styles to the European practice of colonizing foreign people. Unfortunately, they took up empire-building at precisely the moment when the cost of imperialism began to exceed the benefits.
When the institutions of money rule the world, it is perhaps inevitable that the interests of money will take precedence over the interests of people. What we are experiencing might best be described as a case of money colonizing life. To accept this absurd distortion of human institutions and purpose should be considered nothing less than an act of collective, suicidal insanity.
Some of the colonizers do understand and quickly retreat, while some, because they are stupid, continue colonizing others, increasing the suffering, deaths, injuries, defeat and humiliation. The people colonized by Abyssinia will be free. Eritrea will be free, and they cannot refuse to let them be free. Western Somalia will be free, and they cannot refuse to grant it freedom. The numerous Abo will be free because this is history, and no one can prevent the sunshine from reaching us.
The abiding western dominology can with religion sanction identify anything dark, profound, or fluid with a revolting chaos, an evil to be mastered, a nothing to be ignored. 'God had made us master organizers of the world to establish system where chaos reigns. He has made us adept in government that we may administer government among savages and senile peoples.' From the vantage point of the colonizing episteme, the evil is always disorder rather than unjust order; anarchy rather than control, darkness rather than pallor. To plead otherwise is to write 'carte blanche for chaos.' Yet those who wear the mark of chaos, the skins of darkness, the genders of unspeakable openings - those Others of Order keep finding voice. But they continue to be muted by the bellowing of the dominant discourse.
Watching Paris is Burning, I began to think that the many yuppie-looking, straight -acting, pushy, predominantly white folks in the audience were there because the film in no way interrogates 'whiteness.' These folks left the film saying it was 'amazing, ' 'marvellous, ' incredibly funny, ' worthy of statements like, 'Didn't you just love it?' And no, I didn't love it. For in many ways the film was a graphic documentary portrait of the way in which colonized black people (in this case black gay brothers, some of whom were drag queens) worship at the throne of whiteness, even when such worship demands that we live in perpetual self-hate, steal, go hungry, and even die in its pursuit. The "we" evoked here is all of us, black people/people of color, who are daily bombarded by a powerful colonizing whiteness that seduces us away from ourselves, that negates that there is beauty to be found in any form of blackness that is not imitation whiteness.
[... ] I began to see Algiers as one of the most fascinating and dramatic places on earth. In the small space of this beautiful but congested city intersected two great conflicts of the contemporary world. The first was the one between Christianity and Islam (expressed here in the clash between colonizing France and colonized Algeria). The second, which acquired a sharpness of focus immediately after the independence and departure of the French, was a conflict at the very heart of Islam, between its open, dialectical - I would even say 'Mediterranean' - current and its other, inward-looking one, born of a sense of uncertainty and confusion vis-e -vis the contemporary world, guided by fundamentalists who take advantage of modern technology and organizational principles yet at the same time deem the defense of faith and custom against modernity as the condition of their own existence, their sole identity. [... ] In Algiers one speaks simply of the existence of two varieties of Islam - one, which is called the Islam of the desert, and a second, which is defined as the Islam of the river (or of the sea). The first is the religion practiced by warlike nomadic tribes struggling to survive in one of the world's most hostile environments, the Sahara. The second Islam is the faith of merchants, itinerant peddlers, people of the road and of the bazaar, for whom openness, compromise, and exchange are not only beneficial to trade, but necessary to life itself.