Our second weekend in Berlin was eventful but also relaxing, which was deliberate. I planned to wake up late (but still early) on Saturday to go to Wannsee Lake with some of the FemGeniuses. However, I (thankfully) didn’t wake up until 11 am, and didn’t leave for the lake until 1 pm, arriving around 2 pm. Melissa, Kadesha, Casey, Stefani, Ximena, and Nicole had already arrived and had taken quite a few dips in the lake already. I bought a slushie and sat on the beach only to enter the water a short while later to watch Melissa, Kadesha, and Casey go down the slide a few times. The water was nice, but I didn’t get too wet. I really came mostly for the pedal boats.
Nicole, Kadesha and I waited about 30 minutes for our chance to ride—Melissa, Ximena, Stefani, and Casey opted out, but we had so much fun! It was so relaxing, even with the pedaling! I can’t wait to come back next summer and pedal boat with Tony, AJ, and Chase! We rented the boat for an hour but only boated for about 30-40 minutes, but we all could honestly see how someone would spend a whole hour out on the water wading around with the other boaters, the ducks, and the swans—yes, swans!
An hour or so later, Melissa, Kadesha, Casey, and I had dinner at Tipica, which was pretty good. Stefani, who left the lake early, and Blaise also joined us. I had a pretty awesome Mexican Fizz drink—not sure what was in it—and some nice beef tacos. Yummy to the tummy, indeed, but definitely not cheap. Haha! Still, I was full enough to go back to my apartment and get some good shut eye.
I woke up a bit earlier on Sunday to meet with Nadine Saeed of the Oury Jalloh Initiative, along with Hatef Soltani and Mahdiyeh Kalhori of CrossPoint, in order to discuss racism and justice in the U.S.. Nadine also invited Beril to discuss racism and justice in Turkey. I was honored that we were invited by Nadine to be part of this documentary, because I’ve become more committed to transnational theoretical, pedagogical, and artistic activism (not in that order and inextricably linked, at least for me), and talking with her has been a large part of that deeper commitment.
I spoke at length about Trayvon Martin, Oscar Grant, and Marissa Alexander in order to communicate the necessity of intersectional analyses and activism. As a theoretical activist, I find it troubling when, especially within “liberal” and “progressive” communities, people denigrate theory in an effort to communicate the necessity of action. For instance, sometimes my audiences, including my students, grow frustrated when they ask what they can “do” to affect change, and I respond that theorizing is one of the most important things that can be done in response to injustice.
Theory is simply a way of thinking about, understanding, and explaining the world. And it’s my contention that theory killed Trayvon Martin and Oury Jalloh. This same theory sentenced Marissa Alexander to 20 years for self-defense. Of course, George Zimmerman killed Trayvon Martin. And the police killed Oury Jalloh. And the United States legal system sentenced Marissa Alexander. However, those murders and that sentencing would not have been possible without white supremacist heteropatriarchal theories about Black and Brown bodies and lives, theories that suggest that these bodies are not worthy of love, affection, and protection, theories that suggest that these lives don’t matter and that they’re not worth saving. George Zimmerman began to name himself as Latino, especially during and after the trial, but that still does not exempt him from this theoretical framework. Only this kind of thinking would allow Zimmerman to see Trayvon Martin as inherently dangerous and violent because of his gender, his race, and his clothing. Only this kind of thinking would allow someone to see Marissa Alexander as anything other than a victim during her trial.
I was also quite interested in Beril’s narrative about her own struggles as a young Turkish woman studying in the United States. I was particularly intrigued by her relatively recent realization that uniting in struggle is one of the most important ways in which we can fight injustice, because isolated and disjointed communities are a strong tactic of those that are invested in our subjugation. I also appreciated learning more about the struggles Turkish communities face, especially pertaining to migration and the demonstrations last summer in Gezi Park. I’m really looking forward to seeing the outcome of this conversation, because all of the CrossPoint videos I have watched—earlier today and since returning to my apartment—have been terrifying and powerful.
After the interview, Celine and I went to the Carnival of Cultures to watch some of the parade. The Carnival is held from June 6-8 around Pentecost, and is organized by Philippa Ebéné, Executive and Artistic Director of the Werkstatt der Kulturen. Celine and I had fun taking in some Caipirinhas and talking about politics, as we love to do with each other, but we couldn’t help but notice the overwhelming sea of white faces at the parade. Black attendees were scant, and so were Black participants in the parade (at least the short part we saw). Both of us are fully aware that there are plenty white folks in many parts of Africa, but we also wondered why there were few Black African folks marching in decidedly African parts of the parade. I don’t know enough about the Carnival or the parade or Berlin or Germany—and we only stayed for a few hours—to provide a salient analysis of the “goings on,” but I am interested in learning more about the history of the Carnival, which is more than 60 years old, and its relationship with the culture of Berlin, including all of its migrant communities. Along these lines, I was made aware of some racism that Philippa has faced while planning the Carnival, and I’m eager to learn more about the role that has played in the organizing process. Perhaps I’ll write more about this next summer…lots to ponder.
One thought on “Wannsee Lake, Theorizing Race and Racism, and the Carnival of Cultures: Our Second Weekend in Berlin”