projext sunshine
illuminating conversations and practices around death and dying across cultures
illuminating conversations and practices around death and dying across cultures
whether sunrise or sunset, there is sunshine. introducing projext sunshine, a collaborative, multi-modal projext illuminating conversations and practices around death and dying across cultures. from poetry to photo essays to autoethnographies to radio shows to syllabi, sunshine aims to share ideas around the multiple meanings of death from artists, activists, scholars, teacher-students, and international community members. please see patch of sky, our latest open-source magazine, that focuses on multi-modal expressions of death and dying underneath patches of sky.
our projext is grounded in refusing N.A.S. - necropolitics, anti-blackness, and settler-colonialism. we center experiences and works that resist the epistemic (knowledge making) violence, silence, erasure of the archives. sunshine is a series of constellations, a kaleidoscope that bears witness to the plurality of death.
a brief combination of travels, critical theories, and multi-modal expressions
New York City
2025 - PresentAccra, Kumasi, Cape Coast
2025 - PresentOaxaca, Guelatao
Mexico City
Bali, Tana Toraja, Sulawesi
2025 - PresentDr. Chaka Uzondo
2012Dr. kihana miraya ross
2020Drs. Eve Tuck &
K. Wayne Yang
the kaleidoscopic fragments that helps us see
If humanity is a book, then what are some genres of being human? How does anti-blackness silence confirm the singular ways of being human? In what ways do we witness this genre of human being refused across time and space, continuing with the door of no return?
***
Anti-blackness describes the inability to recognize black humanity. It captures the reality that the kind of violence that saturates black life is not based on any specific thing a black person — better described as "a person who has been racialized black" — did. The violence we experience isn't tied to any particular transgression. It's gratuitous and unrelenting...
Black people were rendered as property, built this country, spilled literal blood, sweat and tears into the soil from which we eat, the water we drink, and the air we breathe. The thingification of black people is a fundamental component of the identity of this nation.
— Dr. kihana miraya ross (2020) Call It What It Is: Anti-Blackness. When Black people are killed by the police, "racism," isn't the right word. New York Times
If settler-colonialism was a machine, what is the battery that powers it? What would it mean if the clean energy is really the settler-native-slave's relations of power? How have we seen community hack and refute the circuitry of these machines with anti-black operating systems #abOS?
***
Within settler colonialism, the most important concern is land/water/air/ subterranean earth (land for shorthand). Land is what is most valuable, contested, required. This is both because the settlers make Indigenous land their new home and source of capital, and also because the disruption of Indigenous relationships to land represents a profound epistemic, ontological, cosmological violence. This violence is not temporally contained in the arrival of the settler but is reasserted each day of occupation. This is why Patrick Wolfe emphasizes that settler colonialism is a structure and not an event. In the process of settler colonialism, land is remade into property and human relationships to land are restricted to the relationship of the owner to his property. Epistemological, ontological, and cosmological relationships to land are interred, indeed made pre-modern and backward. Made savage.
— Eve Tuck and K. Wayne Yang, (2012). Decolonization is not a metaphor Decolonization: Indigeneity, Education & Society Vol. 1, No. 1, 1-40. http:// dx.doi.org/10.25058/20112742.n38.04.
What does it mean if a sovereign power's ability to construct, distribute, and manage death toll is intrinsically related to the life of a region? What does it mean if this ability of managing death is not merely practice, but sharpened each day? What are the possibilities of refusal? How does anti-blackness and colonialism form necropolitical tools that can be dismantled?
***
Mbembe, in particular, has been convincing in pushing the theorization of sovereign power by taking death as a foundational category. Thus Mbembe's concept of necro-politics registers a more intimate and active relationship between death and politics than has been previously recognized
By necro-ontology I mean a systematic rendering of particular populations as bodies that must necessarily be killed…Consider the following: the Black Chatellization War and King Leopold's exploitation of the Congo were certainly historical moments where black life was ‘‘wasted'' with impunity in the production of white wealth and property. Thus necro-ontology can be understood as a philosophical orientation that rationally organizes populations for their necessary death
By necro-economics I mean an economic system which is principally organized around the consumption of bodies as part of the process of accumulation. That is to say, necro-economics consumes specific populations that are rendered "matter" that can be used and/or disposed of. These populations, as instrumentalized "matter," can and are used in the generation of wealth, in the accumulation of capital. It follows that they are not citizens in any substantive sense. These populations' relationship to the mainstream economy cannot rest on their intrinsic value. They have none
— Chaka Uzondu, (2013). Theorizing necro-ontology, resisting necro-economics. Atlantic Studies: Global Currents 10:3, 323-349, DOI: 10.1080/14788810.2013.809918
Illuminating conversations on death and dying underneath a patch of sky
Welcome to the first series of patch of sky, illuminating conversations on death and dying underneath at a patch of sky. From August 2025 to December 2025, we traveled to New York City, USA; Accra, Ghana; Oaxaca, Mexico; and Bali, Indonesia. Traveling, we facilitated conversations on death, taught seminars with university students, and, for the theme of this series, witnessed various patches of skies as well as the death practices and customs that are observed around them. We…
WIT/NESS
In undissertation: a collective unraveling, we wrote "...to clarify, when we say "bear witness," it is to witness as a storyteller, not as the witness in a courtroom. There are two highly different modes of witnessing. In the courtroom, there are facts that lead to a binary guilty/not guilty verdict. Bearing witness in storytelling is about the search for multiple truths within layers, dimensions, and densities that cannot be unpacked to oversimplifications – which is an essential element in the unmethodology intervention – refusing the modes of disciplines to bear witness" (Morton 2024, p. 97). We are attentive to witnessing and expressing that in multiple modalities –
– to encourage you as well to reflect on death and dying.
We welcome you to join us, sit next to us on the grass, underneath a
patch of sky.
Dr. Noah Morton
authors
pieces
words
from compositions elsewhere, vol. III: equity, research, and the poetics of education:
Liberation is a collective spirit. We are not alone in this pursuit. We were neither born alone for we have mothers nor will we die alone for we are family...And so, I cite community through text. Through citation, the "I" become part of the "We."
Musically, think of the "Quote-Key" as notes that are played for a long duration as a single key on the piano, whose resonance resonates as a single key as the other fingers and hand continue to compose in this piano of the composition. The "Quote-Key" becomes part of, intertwined in the music of this composition. What was once a singular key is now a plural composition.
see BLOCK PARTY for additional quote-keys
And the first job for the scholar, and particularly for the artist, is to destroy the source of that mindlessness, to focus on the hysteria and greed of those whose business it is to manipulate us and to keep us anonymous or peripheral to the events of this country.
Anachoreography is a recursive practice of refusal. I refuse the choreographed apparatuses of coloniality, its methodologies, its origin stories, its naming rituals, and its movements. To move elsewhere and practice otherwise, I retrace my breath, loop back, and move with the opaque air. In the unseen, unknown expanse of blackness, I move inside the palimpsest of what exists prior, or beside us.
I am not interested in rescuing Black being(s) for the category of the “Human,” misunderstood as “Man,” or for the languages of development. Both of those languages and the material conditions that they re/produce continue to produce our fast and slow deaths. I am interested in ways of seeing and imagining responses to the terror visited on Black life and the ways we inhabit it, are inhabited by it, and refuse it. I am interested in the ways we live in and despite that terror.
And they [slave masters] never, ever thought we were inhuman. You don't give your children over to the care of people whom you believe to be inhuman, for your children are all the immortality you can expect. Your children are the reason that you work or plot or steal, and racists were never afraid of sexual power or switchblades. They were only and simply and now interested in acquisition of wealth and the status quo of the poor.
Anachoreography is the feral spirit of study, waywardness, tarrying, ritual, practice, rehearsal, shoal, ceremony, series, rematriation, wake, duration, intimacy, pause, and refusal—given to us in the poiesis of black studies, ecological studies, performance studies, affect studies, and indigenous studies. If dance is the city's mother tongue, as Fred Moten says, then what secret lives inside the city, in us, before the city, as us, before the clearing, inside air?
If slavery persists as an issue in the political life of black America, it is not because of an antiquarian obsession with bygone days or the burden of a too-long memory, but because black lives are still imperiled and devalued by a racial calculus and a political arithmetic that were entrenched centuries ago. This is the afterlife of slavery—skewed life chances, limited access to health and education, premature death, incarceration, and impoverishment. I, too, am the afterlife of slavery.