#chronopolitics

[raffaellopalandri]

The Ontology of Silence: A Metaphysical, Ethical, and Political Inquiry into the Refusal to Speak in an Age of Compulsory Expression

We live in a time profoundly characterised by noise—auditory, visual, intellectual, emotional, and existential. Photo by Gaetan THURIN on Pexels.com From the moment we awaken to the digital sirens of notifications, traffic, alerts, broadcasts, opinions, arguments, advertisements, algorithms, and artificially induced anxieties, to the final hours of wakeful unrest where silence is neither…

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[raffaellopalandri]

Discipline without Obedience. Temporal Coherence as the Only Remaining Law

Discipline has been deformed by capitalism into a moral technology. It is presented as a personal virtue, a behavioural stiffness, a capacity to force oneself into alignment with externally imposed demands. This deformation is not accidental. Capitalist systems require subjects who can be activated on command, who interpret exhaustion as weakness, and who mistake compliance for maturity. In such…

[raffaellopalandri]

Title: Dwelling Within the Impermanent: Reclaiming Discontinuity in the Age of False Continuities

The human mind, evolved as it is to predict, adapt, and cohere, is nonetheless a liar to itself. Photo by cottonbro studio on Pexels.com Among the grandest of illusions it produces—an illusion both neurological and sociocultural—is that of continuity: the belief that reality is a fluid, coherent, and fundamentally stable progression of identities, stories, and selves. In truth, what we…

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[habermassive-blog]

...the political control and management of time is becoming more important than the control and distribution of territory, meaning that ‘international relations is shifting from a realm defined by sovereign places, impermeable borders and rigid geopolitics, to a site of accelerating flows, contested borders and fluid chronopolitics’ (Der Derian 1992: 129-130)

An Introduction to Time, Temporality, and Global Politics

[fuckyeahtechnobabble]

Secondly, the denaturalization of time relates to a displacement of a chronopolitics of development that relies on an ideology of heteronormative or reproductive futurity.

Olu Jenzen, "Reworking Linear Time."

[erkjhnsn]

. . . a critical analysis of the role Time is allowed to play as a condition for producing ethnographic knowledge in the practice of fieldwork may serve as a starting point for a critique of anthropological discourse.      . . .      . . . Beneath their bewildering variety, the distancing devices that we can identify produce a global result. I will call it denial of coevalness. By that I mean a persistent and systematic tendency to place the referent(s) of anthropology in a Time other than the present of the producer of anthropological discourse.      . . . If coevalness, sharing of present Time, is a condition of communication, and anthropological knowledge has its sources in ethnography, clearly a kind of communication, then the anthropologist qua ethnographer is not free to 'grant' or 'deny' coevalness to his interlocutors. Either he submits to the condition of coevalness and produces ethnographic knowledge, or he deludes himself into temporal distance and misses the object of his search.

Johannes Fabian, Time and the Other: How Anthropology Makes Its Object (New York: Columbia University Press, 1983), 21, 31, 32.