Rest Is Resistance: A Manifesto

Hersey employs a range of literary and non-fiction devices to convey her message about the power of rest, imagination, and resistance. One notable literary device Hersey uses is anaphora, the repetition of a word or phrase at the beginning of successive clauses or sentences. This is evident in the series of imperative verbs at the beginning: “Take up space. Be risky […] Be suspicious […] Carry a research notebook” (159). This repetition creates a rhythm and emphasis on the actions she advocates for and reinforces the message of empowerment and agency.

Hersey’s word choice is deliberate and impactful, with terms like “DreamSpace,” “maroonage,” and “Sabbath” carrying deep historical and cultural connotations. “DreamSpace” evokes a realm of freedom and creativity, “maroonage” refers to the act of enslaved Africans escaping to form free communities, and “Sabbath,” traditionally a day of rest, here symbolizes a broader concept of restorative practice. These words bridge the past and present, suggesting that the fight against oppression and the quest for liberation are ongoing processes.

Hersey’s tone is a blend of inspiration and confrontation, striking a balance between inspiring action and acknowledging the challenges faced. This can be seen in passages like: “Rest disrupts and makes space for invention, imagination, and restoration” (161) and “You are enough right now simply because you are alive! You are divine, no matter what capitalism or white supremacy has trained you to believe” (162). These statements are uplifting and affirming, designed to inspire and validate the reader’s feelings and experiences. Yet, they also challenge the status quo and confront the systemic issues of capitalism and white supremacy, reinforcing The Critique of Capitalism and White Supremacy. Hersey’s tone here is not just comforting but also empowering, inviting recognition of people’s inherent value and the deceptive narratives of the prevailing system. Moreover, Hersey addresses the harsh realities of systemic oppression while simultaneously offering a vision of hope and change: “The Earth needs to rest and all its inhabitants deserve a reimagined Sabbath” (164). Here, the confrontational aspect of the tone comes from the urgency of the message about the planet’s exhaustion due to capitalist exploitation. At the same time, it’s inspirational, proposing the idea of a “reimagined Sabbath” as a hopeful solution.

Hersey uses a reflective writing style to convey her insights and experiences during a 30-day period of rest, which she refers to as her “Sabbath.” Hersey’s analysis is methodical, presented as a numbered list of revelations, which helps to structure her arguments and make them clear. Hersey offers empirical observations from her experience, like the detailed dreams and increased intuition during her rest period, as evidence to support her claims. This approach lends credibility to her argument about The Healing Power of Rest and illustrates the tangible benefits of rest. However, Hersey’s experience of receiving more work-related communications during her Sabbath than when she was working illustrates the societal resistance to the concept of rest. Her personal narrative serves as a microcosm of the broader cultural attitudes toward rest and work.

Hersey personalizes the narrative by discussing the specific challenges she faces as a Black woman in practicing rest, linking these to the broader historical and systemic exploitation of Black women’s labor. The statement “the world is so addicted to the constant labor of Black women” combines personal reflection with a critique of societal expectations (168), emphasizing the ingrained nature of this exploitation. She references the historical role of Black women as “the mule of the world” and the “mammy” archetype (168), connecting past and present to highlight the ongoing nature of this exploitation. This historical grounding serves to illustrate how deeply entrenched these issues are in society, which makes her call for rest and imagination not just personal but also political.

Hersey additionally discusses Afrofuturism, particularly through the lens of Sun Ra’s work, as a means of reclaiming and reimagining the future for Black people. This approach illustrates the potential of imagination to create spaces of liberation and healing, countering the narrative of oppression with one of empowerment and possibility. Her use of rhetorical questions, such as “What could a rested world look like?” (171) and “What could we imagine as alternatives to the toxic individualism that is leading us to collective death?” (172), invites an active engagement with the text and consideration of one’s role in the larger societal context. These questions stimulate thought and encourage an envisioning of a different reality beyond the confines of current societal structures.

Moreover, Hersey uses a personal anecdote to depict the strength and solace found in communal care, as she paints a picture of her family’s experience following her father’s death. This narrative is rich with sensory details, such as cooking grits and camping out in the basement, which bring the concept of “sacred community” to life. By sharing this intimate experience, Hersey demonstrates the tangible impact of community support, emphasizing its potential to alleviate individual suffering and foster collective strength, while reinforcing the theme The Importance of Community Care and Self Care.

Hersey furthermore references Dr. Martin Luther King Jr. to anchor her argument in a broader historical and cultural context. This allusion not only lends authority to her claims but also aligns her ideas with a recognized legacy of social justice and communal advocacy. By drawing parallels between her concept of rest and King’s strategies of organized, nonviolent resistance, she situates her argument within a lineage of liberation movements and suggests that the struggle for rest and the struggle for civil rights are interconnected facets of the same battle against systemic oppression.

While the idea of using rest as a form of resistance is compelling and philosophically rich, the text could be critiqued for its lack of specificity in outlining how these practices can be realistically integrated into the daily lives of those most affected by the oppressive systems that the author critiques. Hersey’s narrative, while visionary, might not fully address the potential challenges and resistances within and outside the communities she aims to mobilize. The structural and individual barriers to implementing rest as resistance—such as economic constraints, cultural norms, and political opposition—warrant a more thorough examination to fully appreciate the feasibility and impact of her proposals.