TW: Rape and Sexual Assualt- Blackness is not ontologicalMaroon Colonies: The maroon colonies refer to radical collections of slaves that escaped from chattel imprisonment and lived within swamps, and other places hidden from the purview of white surveillance. These colonies organized around blackness in the sense that the former slaves articulated both their universal condition of violence for being black, but endorsed it as a radical form of empowerment. This indicates that blackness is not ontological because the maroon colonies utilized blackness as a nomadic resistance against the regimes of antiblackness through endorsing the unintelligibility of blackness. - Social Life: Afropessimism relies on the claim that because blackness is ontological, the condition of all those bodies ontologically disciplined by blackness is one of social death. This is not true though, as Fred Moten articulates black folks have routinely created spaces of social life within the conditions of antiblackness, these undercommons range from the creation of jazz, hip hop, or the ballroom scene in which blackness become something that constituted radical forms of life rather than absolute brokenness. This takes out the claim that blackness is ontological because if there is the possibility for guerrilla social life within civil society for blackness then social death is not one that constitutes blackness’s ‘being.’- Unintelligibility: Even if blackness is ontological and places black folks into the position of the ‘unthought,’ endorsing this ontological paradigm against the forces that created it is key. To elaborate, the foundational logic that sustains the project of antiblackness is the making coherent of the world, and coherency as such being framed around the stabilization of the supposed white body. This means that instead of rejecting the ontology of blackness, utilizing its position as a force of unintelligibility is able to serve as the mobilization of action against the very structure of civil society itself. As Hari Ziyad articulates in “My Gender is Black” this fluid and unintelligible nature of blackness is key to forefront revolutionary action that does not leave queer/trans black bodies behind. - Clarification: To clarify, if we win the claim that blackness is not ontological this operates as not only a takeout to the alternative, because if blackness is not ontological then resistance is possible within the coffers of civil society, but also as a turn. By obliterating the ways in which blackness has been utilized by black folks as a weapon against the ascendency of whiteness the 1ac/nc replicates the fungibility of the black body. This means any extension of the k is a reason to vote for us.- Turn, intersectionalitySingle Focus: Afropessimism is predicated on the logic that antiblackness operates as an isolated vector, and because of this must be a prior question to any other forms of violence. Look to the way in which Wilderson classifies antiblackness as ‘gratuitous’ violence and sexual violence as ‘contingent’ which is why patriarchal violence is always a secondary question. - Intersections: This means that the k will always fail to account for the specific way in which power is not a question of isolated subjectification, but rather the creation of material realities that are at the intersection of assemblages of power. This operates as a no solvency because as Kimberle Crenshaw articulates lacking an understanding of the way in which black women are not black and women, but rather black women, will always work to leave black women behind and prioritize cis men. - Turn: This also operates as a turn because the k justifies the eradication and survival of antiblackness no matter the cost of other systems of violence. This is the logic that allowed for Eldridge Cleaver to articulate in “Souls on Ice” that his raping of black women was justified because it was practice for his survival strategy of assaulting white women in reparations for antiblackness. - Turn, Lacanian psychoanalysisLacan: Afropessimism is predicated on an understanding of ‘libidinal’ economies to justify the claim that civil society is always imbued with the desire to eradicate blackness. This necessitates a lacanian understanding of desire in which the lack is what characterizes the possibility for desire to catalyze into existence. For afropessimists, blackness represents the absolute lack of libidinal desire and thus the unknown that has to be obliterated in order for desire to constitute itself. - Desire: This conception of desire is not only incorrect in that it understands desire as having a universal constitution, that can ‘lack’ the explanation of the ‘real,’ but rather constantly being constituted by the material relations around it. Additionally though, this conception of desire is what justifies the production of ontology in the first place because it forefronts desire as something that is static and thus the bodies that it creates as likewise static and determinate; ontology. - Turn: This turns the k because it means that they reinforce the central logics for which the ontological paradigm of whiteness/blackness is able to justify itself, a determinate framing of life, but they also justify the sort of violence that constructs trans women’s bodies as ‘monsters’ that must be eradicated. The incongruence of trans women with the stability of gendered-ontology is utilized as a justification for their eradication, this means that the k forwards the logic that the police use in order to kill black trans women en masse.