Brent Cooper
Jun 3 · 2 min read

Yeah! Thanks. Gonzalez uses that particular angle (Hispanic americans) as his case study, but I think it can and should be applied more broadly to indigenous (native) cultures too, and hence why I linked it with Black Metamodernism as well. His short chapter does not really go as deep as it could; a lot of it is just about having a ‘spanish reading’ of the bible, and being open to ‘God’s (surprising) plan.’ I stayed away from the theology part of liberation theology, because I think its better understood through a gnostic or secular lens… but it’s beautiful nonetheless.

MM can still be a ‘development’ stage in a sense, but not one that Western imperialists have a monopoly on. I’m very critical too. I think from the beginning we’ve been trying to theorize a metamodernism that is not only inclusive but not coming from our authority structures alone. I agree with the critique of stages, but we also can’t get away from talking about macro-development, in economics for example. What it comes down to is not one culture is more advanced than the other, but that in certain terms they can’t be compared or scaled.

Postmodernism is a stage that is highly critical of the previous stage, which is good, but that does not mean it can be negligent or critical to lateral developments. I think this series begs deeper investigation into post-modern and/versus post-colonial literature too. I suspect there is A LOT out there to shed light on this, but at any rate, I think Gonzalez and Borgmann both laid the groundwork in their fields for a proper ‘turn’.. Why it didn’t, and still hasn’t, taken place, is part of the mystery — but it is our faith in this abstraction of ‘metamodernism’ that has brought us this far.

    Brent Cooper

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    Political sociologist by training, mystic by nature, rebel by choice. Executive Director of The Abs-Tract Organization. #pointbeing #abstract