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In their darkest hours over the course of the twentieth century, W.
E. B. Du Bois, Ella Baker, George Schuyler, and Fannie Lou Hamer
gathered hundreds across the United States and beyond to build
vast, now forgotten, networks of mutual aid: farms, shops, schools,
banks, daycares, homes, health clinics, and burial grounds. They
called these spaces "cooperatives," local challenges to global
capital, where people pooled all they had to meet all their needs.
By reading their activism as an artistic practice, Irvin J. Hunt
argues that their overarching need was to free their movement from
the logic of progress. Steeped in the wonders of this movement's
material afterlife, Hunt extrapolates three non-progressive forms
of movement time: a continual beginning, a deliberate falling
apart, and a kind of all-at-once simultaneity. These temporalities
describe how these leaders, along with their circles, maneuvered
the law, reappropriated property, expressed the pleasures of
resistance, challenged the value of longevity, built autonomous
communities, and fundamentally reimagined what a movement can be.
Hunt offers both an original account of Black mutual aid and, in a
world of diminishing of futures, a moving meditation on the
possibilities of the present.
In their darkest hours over the course of the twentieth century, W.
E. B. Du Bois, Ella Baker, George Schuyler, and Fannie Lou Hamer
gathered hundreds across the United States and beyond to build
vast, now forgotten, networks of mutual aid: farms, shops, schools,
banks, daycares, homes, health clinics, and burial grounds. They
called these spaces "cooperatives," local challenges to global
capital, where people pooled all they had to meet all their needs.
By reading their activism as an artistic practice, Irvin J. Hunt
argues that their overarching need was to free their movement from
the logic of progress. Steeped in the wonders of this movement's
material afterlife, Hunt extrapolates three non-progressive forms
of movement time: a continual beginning, a deliberate falling
apart, and a kind of all-at-once simultaneity. These temporalities
describe how these leaders, along with their circles, maneuvered
the law, reappropriated property, expressed the pleasures of
resistance, challenged the value of longevity, built autonomous
communities, and fundamentally reimagined what a movement can be.
Hunt offers both an original account of Black mutual aid and, in a
world of diminishing of futures, a moving meditation on the
possibilities of the present.
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