• Pessimist Engagements
• Saidat Ilo (bio)

Frank Wilderson's Afropessimism examines the philosophy of Blackness. Afropessimism is a metatheory that dismisses other theories' attempt to tie Black suffering to the suffering of other oppressed peoples of the world. Wilderson contends that Blacks are not humans, are not political subjects, and as such, will never be afforded full human nor political rights. He argues that anti-Blackness is embedded in the fabric of America and voting is a way Blacks choose between oppressors. He came to these conclusions through a series of traumatic events that he experiences from childhood to adulthood. When he reached this realization and became an afropessimist, he literally had a nervous breakdown.

These small traumas or microaggressions he experiences began as a child going up in a predominately White neighborhood in Minneapolis. As a child, he experienced racism from his classmates not wanting to hold his hand because they were afraid his skin color would rub off on them, to being called racist names, to his friend's mom asking him what is was like to be Black as if being Black meant not being human. He could not understand why Whites had such disdain or curiosity about him because of his skin color; he believed these experiences were only limited to Whites. In adulthood, he discovers anti-Black violence and sentiment was shared by non-Whites as well. This discovery came from someone he considered to be a dear friend; a Palestinian colleague who shared stories of police checkpoints by Israeli officers and the humiliation of stop and frisk Palestinians endured. His friend, who he believed, he shared a kinship with as oppressed people, said the stop and frisk were the worst when it was an Ethiopian Jewish officer. Wilderson wondered,

How is it that the people who stole his land and slaughtered his relatives were somehow less of a threat in his imagination than Black Jews?... What I wondered silently, was it about Black people (about me) that made us so fungible we could be tossed like a salad in the minds of oppressors and the oppressed?

He now understood that junior partners (a term he uses to refer to non-Whites, women, and those in the LGBTQI+ community) were also capable of anti-Black violence. Even though he experienced these instances of anti-Black violence, he still was not an Afropessimist. This latest occurrence ended his belief that he, as a Black person, belonged to a community of subjugated people. He contends that there is a hierarchy among the subjugated and Blacks are at the bottom, and no matter how bad junior partners may have it, they can always say with relief that at least we are not Black. The notion that rich Whites, poor Native Americans (he witnessed a Native American call his father the n-word), and junior partners all share the same psyche of anti-Black violence laid the foundation of afropessimism.

Black suffering is deep and wide, and although there may be remedies that could lead to liberation and political redemption, those remedies would have to come from the very people who created and perpetuate the suffering. Wilderson became an afropessimist upon the realization that full human and political rights of Blacks can never happen. Black suffering, anti-Black violence, and the social death Blacks experience are necessary for human existence to continue. Likened to the book, The Ones Who Walk Away from Omelas (1973) where a child must suffer for others to enjoy utopia, in Afropessimism, Blacks must suffer for the world as we know it to continue. African-Americans, as Jared Sexon notes, live with, "the hidden structure of violence that underwrites so many violent acts, whether spectacular or mundane." Although we have progressed as a society, abolished slavery, passed the Civil Rights Acts of 1866 and the 1960s, and elected and reelected Barack Obama, the same systematic and institutional racist structures remain. Racism in the twenty-first century is more covert, which can make it difficult to identify. This anti-Black violence, whether conscious or unconscious, is used because Whites and...

• 悲观订婚
• 赛义德·伊洛（生物）

弗兰克·怀尔德森（Frank Wilderson）的“农心主义”考察了黑人的哲学。唯物主义是一种元理论，它驳斥了其他理论将布莱克苦难与世界其他被压迫人民的苦难联系起来的企图。怀尔德森认为，黑人不是人类，不是政治主体，因此，永远不会获得黑人的完整人权或政治权利。他辩称，反黑人现象根植于美国的结构之中，而投票是黑人在压迫者之间进行选择的一种方式。他通过从童年到成年时期经历的一系列创伤事件得出了这些结论。当他意识到这一点并成为农耕主义者时，他的精神崩溃了。

他经历的这些小创伤或微侵害始于一个孩子，在明尼阿波利斯的一个以白人为主的社区中长大。小时候，他经历过同学不愿握住手的种族主义，因为他们担心他的肤色会擦掉他们，被称为种族主义者的名字，给他朋友的妈妈问他，就像黑人一样，好像是黑人。黑人意味着不是人类。他不明白为什么白人因为他的肤色而对他这么不屑或好奇。他认为这些经历只限于白人。在成年期，他发现非黑人也有反黑人的暴力和情绪。这个发现来自他认为是亲爱的朋友的人。一位巴勒斯坦同事，他分享了以色列军官在警察检查站的故事，忍受了停顿和折磨巴勒斯坦人的耻辱。他的朋友相信自己与被压迫的人有血缘关系，他说，当这是埃塞俄比亚犹太军官时，停车和打扰是最糟糕的。怀尔德森想知道，

它是如何，谁偷了他的土地和屠杀他的亲属不知何故人少在他的想象中比黑色犹太人？......我想知道默默的威胁，是它大约黑人（约我，使我们这样可替代我们）在压迫者和被压迫者的心中会像沙拉一样被扔掉吗？

现在，他了解初级伙伴（他用来指代非白人，妇女和LGBTQI +社区中的那些人的称呼）也有能力抵抗黑人暴力。即使他经历了这些反黑人暴力事件，他仍然不是农耕主义者。最近发生的事件结束了他的信念，即他是黑人，属于被征服者社区。他认为被征服者中有一个等级制度，黑人处于最底层，无论初级合伙人有多糟糕，他们总是可以放心地说至少我们不是黑人。富有的白人，贫穷的美国原住民（他亲眼目睹了一个美国原住民称呼他的父亲为n词）和初级合伙人都具有相同的反黑人暴力心理，这一观点奠定了农作主义的基础。

黑人苦难的根深蒂固，尽管有可能导致解放和政治救赎的补救办法，但这些补救办法必须来自造成和持久遭受苦难的人民。怀尔德逊意识到黑人永远不会拥有充分的人权和政治权利，因此成为农耕主义者。黑人的苦难，反黑人的暴力行为和社会死亡黑人的经历对于人类生存的持续是必不可少的。比喻成书，谁从客场奥米勒斯城走的那些（1973年），其中一个孩子必须受供他人欣赏的乌托邦，在Afropessimism，黑人必须为世界所苦，因为我们知道世界将继续存在。正如贾里德·塞森（Jared Sexon）所指出的那样，非裔美国人与“隐藏着暴力的结构共同构成了如此多暴力行为的基础，无论这些暴力行为是壮观还是平凡”。虽然我们已经发展为一个社会，废除了奴隶制，通过1866年的民权法案和20世纪60年代，并选举和连任美国总统奥巴马，同样的体制机制种族主义结构依然存在。二十一世纪的种族主义更为隐蔽，这使其难以识别。使用这种反黑人暴力，无论有意识还是无意识的，都是因为白人和...