bordarretazos

Fred Moten o “la necesidad de quebrar la oposición entre el poeta y el crítico, el experimentalista y el teórico desde el interior de la complejidad del campo cultural de la diáspora-Afromericana”

“ROWELL: You are one of those rare academics; you are a poet as well as a literary and cultural critic. In each of the sites you occupy, you attempt to engage audiences through written and spoken words. But each of these sites, we often contend, requires particular ways of speaking that we assume are different—and, in some instances, are directly opposed to each other. We definitely argue that these two forms of communicating—criticism and poetry—are produced by different sensibilities, and what results are two distinct forms of communication—one critical and the other creative. This has led, of course, to contemporary critics ignoring contemporary literature, especially poetry, and contemporary writers not reading contemporary critical texts. Where do you stand in this divide? Or should I ask the question this way: How do you negotiate the two sites you occupy—that of “high” theorist and that of “experimental” poet?

MOTEN: I don’t think I’m that rare, partly because the folks who have been the most influential for me operate precisely within that dual mode and partly because those who have influenced me have influenced many others as well. Amiri Baraka and Nathaniel Mackey have been and remain extremely important to me. They are both deeply embedded in the commitments and protocols of a strain of American poetic experimentalism that goes back to Whitman and Dickinson and that includes seminal figures like Ezra Pound, William Carlos Williams, Charles Olson, and Robert Duncan. Like all of these writers, Baraka and Mackey find it necessary to make contributions to poetics to ground and justify the kind of deconstructive and reconstructive pressure they put on poetic norms. Their poetry and their writing about poetry always reveals how hard and how seriously they think about the nature of poetry in its relation to the world and to history. That kind of thinking must be an intensely theoretical endeavor; it brushes up against and infuses and is infused by the kind of thinking that people usually consider philosophical. So that there are some “high theoretical” tones that mark both the poetry and the poetics of, say, Olson or Duncan and those tones or their variants are evident all the time and everywhere in Baraka and Mackey. Moreover, Baraka’s engagement with German philosophers such as Martin Heidegger, Ludwig Wittgenstein, and Karl Marx, and Mackey’s encounter with contemporary French theorists like Julia Kristeva and Jacques Derrida are also very evident in their work, giving it a whole other kind of theoretical or critical intensity. And this is all in the service of a deep immersion in the massive theoretical demands and resources of Afro-diasporic art and life. So that the two writers who have the most immediate and lasting influence on me move in the necessity of a breakdown of the oppositions between poet and critic, experimentalist and theorist, from within the complexity of the Afro-diasporic cultural field. And their critical extension of their own multiple lines of origin just lays down tracks for the future investigations of a whole lot of others (as Hortense Spillers, another great poet-critic, might say). So many names come to mind; it’s hard to think of all this in terms of rarity, and it’s hard to think of the divide between high theory and experimental poetry as an especially difficult one to negotiate.”

en “Words Don’t Go There”, an interview with Fred Moten, por Charles Henry Rowell. Descargable aquí:  https://sci-hub.tw/10.1353/cal.2004.0178

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“¿Cómo aproximarnos a la manera en que Google ‘articula un mundo’?” según Anna Munster

Habría que

1) investigar las “conjunciones entre Google y otras máquinas abstractas”: ¿estas conjunciones producen un endurecimiento o una fractura en la manera en que Google articula una imagen del mundo? (problemática que concierne a lo que Guattari llama una ecología generalizada que opera en un agenciamiento maquínico).

2) estar atentos a sentir, experimentar y diagnosticar “cómo y dónde las relaciones entre el motor de búsqueda de Google y, por ejemplo, los datos cartográficos pierden su precisión, liberando nuevas energías y conjunciones que nos permitan un nuevo diagrama de las redes” (perspectiva que corresponde a lo que Guattari llama una microecología, molecular y diagramática).

Aquí la argumentación completa:

“Guattari has suggested that to consider a living system only as a closed, autopoietic unity of inputs and outputs cut off from the developmental events of its entire genetic phylum would fail to account for its liveliness (1995: 39). And for Maturana and Varela ecosystemically autopoiesis is always organized and organizing in relation to both other autopoietic processes and a greater ecology of interactions (1988: 43 – 50). Autopoiesis entails collective activity and collectives always comprise a diverse ensemble of human, nonhuman, institutional, and technical agents. Niklas Luhmann also noted that a more generalized systems approach to autopoiesis might see nonliving systems using a general “ system-building ” principle of “ self-referential closure ” (2008: 84). Once we understand generative processes transversally, the distinction breaks down between technical systems as allopoietic (producing something apart from themselves; a factory producing a silicon chip, for instance) and living systems as autopoietic: “ Institutions and technical machines appear to be allopoietic, but when one considers them in the context of the machinic assemblages they constitute with human beings, they become ipso facto autopoietic. Thus we will view autopoiesis from the perspective of the ontogenesis and phlyogenesis proper to a mecanosphere superposed on the biosphere” (Guattari, 1995: 40).

It is at this level of a reinvigorated analysis of networked ecology that we need to apprehend the conjunctions and edges of Google ’ s world making. Both Google’s making, that is, of a searchable world and its cloaking of that world in data. To do this, we must come at Google from both ends — on the one hand from the viewpoint of what Guattari calls a generalized ecology, “ to comprehend the interactions between ecosystems, the mecanosphere and the social and individual Universes of reference” (Guattari, 2008: 29); and on the other hand from the molecular, diagrammatic perspective of microecologies. The former will search out the conjunctions between Google and other abstract machines, asking whether these conjunctions lead to a hardening or cracking of the seamless surface of googlization. The latter will involve feeling out how and where, as with Autoscopia , the relations between search engine and the cartographic loosen up, releasing new energies and conjunctions that allow for a new diagram of networks.”

Anna Munster, “Welcome to Google Earth” en An Aesthesia of Networks, pág. 50.

“En un agenciamiento maquínico, las instituciones y las máquinas técnicas” a diferencia de lo que creían Varela y Maturana, “son también autopoiéticas”

“Guattari has suggested that to consider a living system only as a closed, autopoietic unity of inputs and outputs cut off from the developmental events of its entire genetic phylum would fail to account for its liveliness (1995: 39). And for Maturana and Varela ecosystemically autopoiesis is always organized and organizing in relation to both other autopoietic processes and a greater ecology of interactions (1988: 43 – 50). Autopoiesis entails collective activity and collectives always comprise a diverse ensemble of human, nonhuman, institutional, and technical agents. Niklas Luhmann also noted that a more generalized systems approach to autopoiesis might see nonliving systems using a general “ system-building ” principle of “ self-referential closure ” (2008: 84). Once we understand generative processes transversally, the distinction breaks down between technical systems as allopoietic (producing something apart from themselves; a factory producing a silicon chip, for instance) and living systems as autopoietic: “Institutions and technical machines appear to be allopoietic, but when one considers them in the context of the machinic assemblages they constitute with human beings, they become ipso facto autopoietic. Thus we will view autopoiesis from the perspective of the ontogenesis and phlyogenesis proper to a mecanosphere superposed on the biosphere” (Guattari, 1995: 40).”

Guattari, citado por Anna Munster en An Aesthesia of Networks, pág. 50.

Sobre Kafka y su máquina célibe

“Si tratamos de resumir la naturaleza de esta máquina artista según Kafka, debemos decir: es una máquina célibe, la  única máquina célibe, y por ello mismo tanto más  conectada a un campo social de conexiones múltiples.  Precisamente por no tener familia, ni conyugabilidad, el célibe por sí solo es más social, social-peligroso, social-traidor, y colectivo. (“Estamos fuera de la ley, nadie lo sabe, y sin embargo todo el mundo nos trata como si lo supiera.”) Es que el secreto del célibe es este: su producción de cantidades intensivas, las más bajas como las de las ‘cochinas cartas’, y las más altas como las de la obra ilimitada; esta producción de cantidades intensivas, el célibe la realiza en el cuerpo social, en el campo social  mismo. Un mismo y único proceso. El más alto deseo desea al mismo tiempo la soledad y el estar conectado a todas las máquinas de deseo. Una máquina tanto más social y colectiva cuanto que es solitaria, célibe, y que, al trazar la línea de fuga, equivale necesariamente ella sola a toda una comunidad cuyas condiciones no están dadas todavía en la actualidad: ésa es la definición objetiva de la máquina de expresión que, como hemos visto, remite al estado real de una literatura menor donde ya no hay ‘problema individual’. Producción de cantidades intensivas en el cuerpo social, proliferación y precipitación de series, conexiones polivalentes y colectivas inducidas por el agente célibe: no hay otra definición”

Deleuze y Guattari, Kafka. Por una literatura menor, pág. 104.

El abrazo (por @brokenenglish)

AbrazarUnGlobo

“La otra tarde yo vi una nave, muy shiquitita, muy redondita y muy luminosa y han venido y me han avisado y trátrátrá; me han comunicao, y no lo puedo remediar. Eeeeeeeextraterrestre… vente aquí con nosotros y ponte morao”

“Algo etéreo en estéreo les sonaba,/ mientras en la frente el sol de frente les pegaba/ y en la mente, ondas que hondo les calaban,/ como en un rito el ritmo sus cuerpos agitaba”

Contra el tren maya o porqué “los mayas, que inventaron el cero, no deben ser tratados como una cifra”

“Los constructores del Tren Maya aseguran haberle pedido permiso a la tierra para comenzar sus trabajos, pero no cuentan con el de los pobladores de esa tierra, víctimas de sucesivos despojos.

En caso de construirse, los mil quinientos kilómetros de vía férrea tendrían un efecto ecológico irreversible y alterarían la vida de numerosas comunidades en cinco estados. Cuando Echeverría puso a Cancún en el mapa, acabó con una de las más grandes reservas de la biodiversidad. A cambio, llegaron el dinero y el lavado de dinero, efectos de un “progreso” que beneficia a consorcios internacionales. Al respecto, Claudio Lomnitz escribió con brillantez en La Jornada: “El Tren Maya es un proyecto desarrollista que le hubiera encantado a Miguel Alemán, Ruiz Cortines o Echeverría. Cierto que el presidente López Obrador ha dicho que en él no se tumbará ‘un solo arbolito’, pero esa declaración, que es rigurosamente falsa, destila el mismo menosprecio al tema ambiental que tuvieron sus predecesores […] Esos lugares recibirán a los más de cuatro millones de turistas del circuito. Para alojarlos, alimentarlos y entretenerlos habrá que construir hoteles, restaurantes, bares, discotecas, burdeles, lavanderías, misceláneas y mil otras cosas. No va a ser cuestión de proteger árboles donde pase el tren. Habrá que sacar agua de ríos y de mantos freáticos, derribar selvas, pavimentar milpas. El tren cambiará la vida de la región, como la cambió en su momento Cancún”.

Sería esperable que un gobierno que aspira a ser progresista protegiera la reserva de la biósfera de Calakmul y respetara las iniciativas de las comunidades más pobres de la zona.

La carretera 199, que vincula San Cristóbal de Las Casas con Toniná, ofrece un ejemplo a escala de lo mismo. Es uno de los caminos con más topes de México por una razón sencilla: los pobladores desean que los automovilistas aminoren la velocidad para venderles chicles, refrescos o el acceso a un baño. El Tren Maya producirá un “progreso” parasitario de ese tipo (…)

Los mayas, que inventaron el cero, no deben ser tratados como una cifra.”

Juan Villoro, “Otro apocalipsis maya”. La columna entera puede leerse aquí: http://home.elsiglodedurango.com.mx/noticia/1540340.otro-apocalipsis-maya.html

 

 

El cruel optimismo de la vida académica

“It will get better,” we assure students who struggle to learn. We are so definite. Were we more honest, we would say, “it might get better,” “perhaps,” “maybe,” or, simply, “we don’t know.” Instead, we say, “there are no guarantees, but.” And that “but,” that barely uttered, barely hearable “but” carries so much weight. Everyone wants to hear the “but.” Everyone invested in the academy is always hearing the “but.” We are a community organized around “but.” Lauren Berlant calls this “cruel optimism.”

Keguro Macharia, “On Quitting” en The New Inquiry: https://thenewinquiry.com/on-quitting/

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