Rassisten-Newsletter: „Zeit“ an sich ist jetzt rassistisch

Niemand wird dem Rassismusvorwurf entkommen.

Es wird immer bekloppter: Laut ZeroHedge hält eine niederländische Professorin jetzt sogar die Zeit an sich für rassistisch: “White Time”: Dutch Professor Argues That Time Itself Is Racist

(Die vielen Links im Text bitte auf der Originalseite nachverfolgen.)

We have previously discussed how many professors seem to compete in finding new forms of racism in every facet of society and education. Astrophysics, math, runoffs, science, statistics, and meritocracy have all been denounced as racist. In this academic cottage industry, professors secure publications and speaking opportunities by identifying racism in the expressions, images, or entire fields. It was, therefore, only a matter of time before time itself was declared racist.

Zakia Essanhaji, a professor of “organizational ethnography” at Vrije Universiteit Amsterdam, is the latest to make the case against “white time.”

Her recent paper titled “Academic time theft: stealing time, producing racialized inclusion in Dutch academia” builds on prior work condemning time as racist.

Rutgers Women’s and Gender Studies/Africana Studies Professor Brittney Cooper has also written about how time is racist. Mainstream media has positively cooed at the suggestion, including an interview with NPR. Cooper claimed that “white people own time” after framing the concept of time in “histories of European and Western thought.”

There is also apparently black time: “Time has a history, and so do black people. But we treat time as though it is timeless, as though it has always been this way, as though it doesn’t have a political history bound up with the plunder of indigenous lands, the genocide of indigenous people and the stealing of Africans from their homeland.”

Likewise, in “The Chronopolitics of Racial Time,” Jamaican academic Charles W. Mills described the “Euro-chronometer” as a Western-centric, linear timeline.

These works are often heavily laden with jargonistic narratives. In one study from Brazil, academics argue that “thinking of time outside and against the Euro-chronometer requires decolonial epistemologies that have the potential to disrupt racist chronologies.”

So sieht’s aus.

Die Universitäten sind nur noch ein Wettbewerb, wer sich den krassesten schwachsinnigsten Scheiß ausdenkt.

Das kennt man schon, denn so funtionierten ja die Gender-Studies und die meisten Geistes- und Sozialwissenschaften. Ob es stimmt oder Sinn ergibt, interessiert keine Sau. Es geht nur um den Unterhaltungswert.

Professor Essanhaji continues this scholarship by “drawing on critical race theory and decolonial scholarship on chronopolitics and white time.” She applies with earlier work “to academic time theft to theorize how universities extract, fragment and defer the time of academics of colour through racialized institutional processes.”

“White time is not simply the time of the privileged, but the power to define temporality and progress itself. It is the colonization of time, known as the system of modernity/coloniality. As Vazquez […] argues, this system is maintained by erasing cyclical or relational understandings of time, ensuring that time is perceived as racing towards unattainable, more modern futures. In that sense, white time is both prescriptive and pre-emptive, foreclosing alternative futures and experiences of the past by delegitimizing other temporalities.”

Jo. Das kann ich bestätigen. Das kam mir in Namibia und Südafrika auch so vor, dass da eine Menge Leute in einer Zeitschleife von vor 10.000 Jahren hängen und endlos in der Steinzeit ihre Runden drehen.

Und dann wieder das typisch linke Phrasengequatsche aus ihrer Arbeit:

“The analysis identifies three mechanisms of academic time theft. First, prolonged uncertainty operates through racialized precariousness that keeps academics of colour in a condition of academic probation through insecure contracts and housing precarity. Second, ongoing disruption emerges through everyday racism that fragments attention, diverts emotional and intellectual labour, and interrupts academic continuity. Third, recursive evaluation operates through the continual resetting of inclusion and promotion criteria, producing perpetual states of “not yet” recognition and deferred academic futures. Together, these mechanisms sustain racialized temporal regimes in which academics of colour are positioned as perpetually “almost there” while white institutional time remains uninterrupted.”

acialized temporal regimes in which academics of colour are positioned as perpetually “almost there” while white institutional time remains uninterrupted.

Geil. Akademische Zeitregime, in denen Weiße ungestört arbeiten können und Schwarze immer nur „fast da“ sind. Ich habe mich ja immer gewundert, woran das liegt. Dass die da an den Universitäten unterschiedliche Zeitregime haben … wer hätte das gedacht?

Das Paper ist sogar online: Academic time theft: stealing time, producing racialized inclusion in Dutch academia Open Access

Purpose

This paper examines how universities reproduce ethnic-racial inequality through the temporal organization of academic life. Drawing on critical race theory and decolonial scholarship on chronopolitics and white time, it introduces the concept of academic time theft to theorize how universities extract, fragment and defer the time of academics of colour through racialized institutional processes. The study asks how Dutch universities enact racialized temporal regimes of inclusion and belonging.

Da kann jede KI einpacken und gehen.

Wie kommt man auf so einen Quatsch?

• Frauenquote
• Alles ein „soziales Konstrukt“ – eben auch die Zeit.

What time is it? Chronopolitics and white time

Considering how time influences our understanding of our location in the past, present and future leads us to explore how we perceive, remember and forget it. Zerubavel (2003) highlights the social life of time, emphasizing that time is socially constructed through what he calls “time maps.” These maps are collective narratives that structure our understanding of the past, present and future, creating shared meanings. These narratives are shaped by a “social scalpel” that actively (re)organizes history, generates useable histories and erases events that disrupt prevailing narratives. Therefore, any categorization of historical periods is not neutral but reflects social interests and dominant power structures. Hence, Mills (2020) uses the concept of chronopolitics to describe how time functions as a tool of power that perpetuates hegemonic structures of domination. Chronopolitics involves struggles over whose time is deemed significant, whose timelines gain legitimacy and hegemony and who is positioned as “ahead” or “behind” in narratives of progress. Colonialism is a clear illustration of chronopolitical domination. European empires imposed their temporal frameworks, what Mills refers to as the “Euro-chronometer”, on colonized peoples, portraying themselves as temporally advanced while relegating non-European societies to the status of primitive, static or backward. According to Mills, we must therefore speak of racial time, particularly white time.

White time is not simply the time of the privileged, but the power to define temporality and progress itself. It is the colonization of time, known as the system of modernity/coloniality. As Vazquez (2009) argues, this system is maintained by erasing cyclical or relational understandings of time, ensuring that time is perceived as racing towards unattainable, more modern futures. In that sense, white time is both prescriptive and pre-emptive, foreclosing alternative futures and experiences of the past by delegitimizing other temporalities. In academia, white time structures who belong in the present and future and who are rendered as out of sync with institutional time, a theme explored next.

Ach, den letzten kleinen Absatz hatten wir ja oben schon zitiert.

Heißt: Wenn Schwarze Akademiker nicht zur Arbeit kommen, ist das rassistische privilegierte Definition von Zeit, die ein progressives statt zyklisches Zeitverständnis erzwingt und ein zyklisches Verständnis (komme ich heute nicht, komme ich vielleicht morgen) verhindert.

Das Hirn

Mir geht oft die Frage durch den Kopf, ob das auch so ein Effekt ist, dass Linken irgendwas im Hirn fehlt, wenn sie alles als „soziales Konstrukt“ und „Rassismus“ auffassen – als könnten sie immer nur mit der Rudelmechanik denken, aber nie mit der Ratio. Als ob die sich immer irgendeine rudel-plausible Ersatzerklärung suchen müssen.

Es erinnert mich an abergläubische Menschen – mein Vater war so einer. Für alles und jedes musste eine esoterische Erklärung her, anders ging’s nicht. Als ob es immer darum ginge, irgendeinem bestimmten, aber ungeeigneten Teil des Gehirns eine Erklärung zu basteln, die jeder Ratio spottet, aber den anderen Teil des Gehirns zufriedenstellt.

Ich glaube längst, dass dieser ganze linke Block, auch die Religion, letztlich nichts anderes ist, als da einem Rudelmechanikteil im Hirn für alles und jedes auf der Welt eine Erklärung zu geben, die für die Rudelmechanik eine plausible Erklärung liefert und das als Rudelvorgänge erscheinen lässt.

Ergebnis

Muss ich mal der Bundesregierung schicken.

Wir könnten alle Rentenprobleme lösen, wenn wir unsere weißes Zeitregime beenden und ein antikolonialistisches zyklisches Zeitverständnis annehmen.