Hate To Be Human

Everything is multiplicity Over 21

[milksockets]

'tobacco seed combined with firefly genes' by david ow in the molecular gaze: art in the genetic age - suzanne anker + dorothy nelkin (2004)

[funstealer]

Untitled (1978) by Zdzisław Beksiński

[oldpaintings]

Fairies, c.1840 by Francis Danby (Irish, 1793--1861)

[saddude69]

Just finished Chapter 2 of A Thousand Plateaus. Pages continue to fall out of the Minnesota Press edition. I just read about assemblages. How there's masses and bands, meaning something that segments various lines, and something that is more deterritorialized, in each person. There's multiplicities of wolves, and various explicit body parts which make up every object, and the Oedipal view is that these all relate back to daddy mommy me, while the schizo view is, no, they are actually assemblages, and there's different multiplicities of dimensions in every assemblage, which has pieces and cogs that interchange with other parts, like the ship of Theseus. The Wolf Man is shown as being stared down by Freud, and told that his wolves within him were daddy, and as long as that persists, it's neurosis, and when it breaks, it's psychosis. But Deleuze and Guattari want to look at ways that there is rhizomes in trees, and arborescences in rhizomes.

Going back to the end of Anti Oedipus, how fascism can mix with the rhizome, so can representation. All of these things are happening simultaneously in the eternal return, and just as Deleuze and Guattari say that the inside and outside dichotomy does not hold, they also think that the idea that something is singular does not hold. Something is stripped of its multiplicity, kind of like interpolation into a mass, when someone is given a name. The name coagulates everything about the person into a specific identifier. This is contrary to the multiplicity of identities beneath consciousness, in the eternal return, which Klossowski talks about in Nietzsche and the Vicious Circle. Without any extension, in the sense of taking up space, the singularity in non-extended, and in that sense everything is related to everything at once, and everything is political. There is no way to have an individualist politics from Deleuze, because the atom is severed so severely by multiplicity, there is no lack in the unconscious, only positivity.

[rebelculture]

[rrondo]

[lamignonette]

[polkadotmotmot]

Thannyo De Freitas - Freitas Navarro, 2026 - Oil on Canvas

[saddude69]

I just finished The Nunamuit Concept and the Standardization of Error, page 52-92 in Contributions to Anthropology: The Interior People of Northern Alaska, essay 2, by Earnest S. Burch Jr. 1976. This epic 40 page argument, is against standardization, which whips out Thomas Kuhn's paradigm theory at the end of the essay, to say the Nunamuit, and other ideas of standardized names for native people in Alaska, cannot be standardized, because the very names that "Eskimo" now called Inuit have, are not based on universal cultural ideas, but regional variation. The idea is that the more you look into regional variation in different cultures for the "Eskimo," the more former paradigms will break down, and the more standardization of native anthropology will have to form new paradigms to keep up with the diversity of data being presented that contradicts old paradigms. Epic essay, I cite this one all the time lately.

[saddude69]

I read the first chapter of The Archaic of the Far Northeast. My expectations were that it would have sparcer evidence for the existence of native societies, but I don't know exactly what the social chapters will be like. The first chapter was basically just land descriptions. Some percentages, which may have been about water level rise, and how much of the land is covered, or something else. It seemed like a lot of expert level raw data, as opposed to something incredibly interpretive. Lots of acronyms, every multi word term is abbreviated to save space. It specifically says there's no economic information about the materials they found.

There's descriptions of seal and sea bird territory. Some other animals which are common to the area which escape me because they are only mentioned once. I would not say the first 20 pages or so of the first chapter, and the subsequent 20 pages of diagrams, were anything all too exciting for advancing a political agenda, but the later chapters may have something more to offer. The book definitely has a 2000s feeling. Advanced, and modern in its formatting and layout, but also extraordinarily specialized, and not at all for a general audience. Hopefully subsequent chapters have something more citable.

Chapter 2 of The Archaic of the Far Northeast. It's about longhouses, which may have had rooms that were simply more developed because people lived their longer in the large homes, or it may have been because of a stratified society, where there were privileged groups. There may have been communal contributions of donations upon the death of people, which were not an individual, but collective affair. There's believed to be boats which were responsible for trade, but information about this is not readily available.

There was a youth buried with a harpoon. There were radio carbon dates of around 1000-10000 B.P., and lots of bifaces. There were several pages of diagrams at the end of the chapter, and the bibliography, like in the previous chapter. There was comparatively more data in the second chapter, and maybe even what one might call equivocal social information. But I would not call anything so far in these chapters groundbreaking for my research into alternative arrangements of society. It seems that societies become more interesting when they have cooperative elements, but the chapter only talks about cooperation in the context of burial, and in housing it may have been stratified.

Chapter 3 starts on page 86. It was only about 15 pages for chapter 2, and many diagrams. I like all the information, and it is comparatively difficult to work with the sea level rise which has destroyed much of the information. There's still sites which are not destroyed by water, where they may even find greasy organic residue from things thousands of years B.P. (before present era I assume is what that means). Celts. I don't know if that means the Scottish kind, but they described a lot of those. Deteriorated things for a large part, some too deteriorated to be removed from the site.

The following chapter has yet more social information, and might be interesting to uncover more ideas for my project upon future reading.

[kropotkindersurprise]

July 16 - Happy birthday Assata Shakur! 🥳 [video]

[umineniko]

アイスランド

[happyheidi]

[mirrorsinner]

[ymutate]

Morishita Asako (Japanese, born 1986)

"A Drop" 2020

Mineral pigments on Japanese paper

27.3 x 27.3 cm

Private collection

[saddude69]

The book Zinacantan by Vogt is like 30 pages of pretty thin pre-history, because the government would not allow archeology in 1969, and then like 600+ pages of purely ethnographic study. It's not a book that combines the two as much as other books. There's geographical setting and pre-history, which is an incredibly boring chapter because they are mostly saying how their knowledge is very weak. The next chapters are on subsistence, economics, social structure, myth. Lots of pictures, very beautiful editing in the book.

What's cool though is they went to live with the Maya community, take different roles in the community based on who they were studying. Like a student would live with the chief if they wanted to learn about politics. That's one of the things that appealed to me about this book upon hearing about it.

Incredible amounts of detail on how maize is farmed. I can tell that this is a heavily "leviathanized" community, in that it seems like they have private property, landlords, etc. I am wondering how much of that is Spanish influence. Another book I read the intro and the first chapter of, These People Have Always Been a Republic by Crandall, shows the enormous colonial influence on Pueblo government. Also, A Pueblo Social History by ware says most modern ethnology is influenced by colonization.

However, Yuman Tribes of the Gila River showed no private property among the Yuman tribes, and Ethnography Santa Clara Pueblo New Mexico by Hill showed a statistic that showed 96% public property for native tribes up to the year 1920.

[saddude69]

Books I cited on the 4th of July - Gathering Hopewell (400 years of nonviolence, decentralization, large community food distributing centers, with, plus multiple genders in shamans) Society Against the State by Clastres (the native American chief is often a mediator, not a law enforcer) Yuman Tribes of the Gila River by Leslie Spires (non private property based food and land distribution, abundance of food before mass die off of animals vs our still abundant, but more aggriculturally dependent suburbs) History Manner, and Customs by Heckewelder (how native people wouldn't steal each others things, settlers would, and no treaty was ever honored) The Other Trail of Tears (how native people obeyed schooling and aggricultural practices, but Andrew Jackson still voted to extirpate them and drive them on to reservations) Encountering Hopewell volume 1 (mixing of souls) The Accursed Share by George Bataille (the meat industry being responsible for a huge amount of excess energy, for how much it takes to feed the animals that could feed humans many times over) Most notable facts cited: -Meat accounts for 10% of carbon emissions, and we could have 50% to twice as much food without the food it takes to feed animals. -we throw out 1/3rd of food annually -Elon Musk is projected to have killed 20 million people by ending US aid which is why he is becoming a trillionaire. He is approximately 3 times worse than Hitler's holocaust of the Jewish population of Germany (response to a question as to whether we have enough to go around since the time of native Americans) -We live in a time of 4 times the wealth inequality of the gilded age.

I advocated reinstating the ways of the native Americans, without private property, and said we could have had a country inspired by native culture, but instead we just killed them. In context I said it as meaning no private property. For instance, allotment of land. It is either you get it, you inherit it, or a third party handles the dispute. In one ethnography about the Gila River. This is also the Northeastern view, that is documented by Heckwelder. I do not mean appropriating rituals, etc.

And food is given freely, because there is enough for everyone, in the age of mass species, and today's age which is not as abundant, but still has enough for everyone. Plus the idea that leadership is mediation, as opposed to forceful.

I don't mean adopting wholesale every gesture that native people make, just that it's a better example than "actually existing socialism," which is just fascism with slogans to me usually.

Northeastern archeology shows decentralized, cooperative tribes, with multiple genders, that had a gift economy based on the prestige of giving gifts, as opposed to the market value of the commodity (Encountering Hopewell, Ruby). Your community standing was based on making long journeys to give people esoteric items. Such an equivalent today would be mutual aid.

Return is also a hasty term, because I don't mean "to the past," but cyclical time, and the eternal return, of the kind Klossowski speaks about in Nietzsche and the Vicious Circle. The idea that everything that has happened, is happening again as new.

It's honestly shocking to me that more anarchists don't immediately turn to studying native societies for ideas, as opposed to just classical anarchism.