#reterritorialization

[howtorhizome]

Restorability Bridges and jetties are very special human phenomena. They are solid structures, but they do not really affect the surface they deterritorialize.

[post-makhno]

This constant urge for newness, however, is one of the fundamental ways capitalism is contradictory. On the one hand, capitalism has a revolutionary aspect in that it frees up individuals and social relations from fixed, frozen, traditional constraints; on the other hand, the forms this quest for newness takes also close off the emancipatory possibilities of its revolutionary drive. Motivated by the aim to accumulate through the exploitation of labor and expanding markets, innovation under capitalism may free people from fettered lives as peasants, but because the forces of production—raw materials and technology—are concentrated in the hands of a few, capitalism can never truly revolutionize life by distributing social resources widely and equitably. As Marx and Engels indicate, capital’s drive for innovation is not just played out in the development of new technologies but also in the accompanying development of new social relations. These entail new forms of consciousness and identity, including new forms of family and sexuality. Capitalism has both made use of and broken down traditional kinship structures and forms of family that long served economies organized primarily around household production. Historians of sexuality have helped make visible the complex and uneven ways the development of a wage economy in industrial and monopoly capitalism encroached on family alliances and household production and in so doing helped provide the conditions for the emergence of new sexual identities, among them homosexuals and heterosexuals. Beginning in the nineteenth century in Europe and the United States, capitalism’s modernizing impulse gradu- ally drew people from agrarian and household production into new work as ‘free’ wage laborers in cities. The changes these developments wrought in people’s lives cannot be measured by any simple standard of progress. As histories like Engels’s The Condition of the Working Class in England or E. P. Thompson’s The Making of the English Working Class document, sixteen-hour workdays and squalid living conditions eroded the health and well-being of hundreds of thousands of men, women, and children. In many respects the move into wage work traded one set of oppressive arrangements for another.…Through struggles fought out between labor, the state, and the capitalists, bargains were struck that brought improvements in the working day and in conditions outside the workplace. These reforms were not simply concessions to labor, however, as capitalists’ own interests also lay in improving workers’ education and health and in providing some forms of social security, as well as in promoting leisure-time activities that fostered new consumer markets. The emergence of the new identities ‘gay’ and 'lesbian’ is part of this legacy.

Rosemary Hennessy, Profit and Pleasure: Sexual Identities in Late Capitalism p. 30

[naxos]

The Scheme of Significant Regime [Reloaded with English Subtitles]

In a blog post published last year [here] I was presenting Deleuze and Guattari’s famous Scheme of Significant Regime and exposing a brief synthetic description of it with a fragment of Marielle Burkhalter’s widespread YouTube video of Deleuze’s 1975 course at Vincennes –which is precisely the fragment where Deleuze appears explaining and drawing the scheme with chalk-in-hand–. (more…)

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[drawing-a-thousand-plateaus]

10,000 BC - paragraph 24

[gegensmith]

The risk is that affirming identity and tradition, whether dedicated to past suffering or past glories, creates a static position, even in its opposition to modernity's domination.

Hardt and Negri, Commonwealth (2009, 103)

[gegensmith]

The capacity of human societies to escape from alienations territorialized in the ego, the person, the family, the race, the exploitation of labour, distinctions of sex and so on depends on a conjunction between the semiotics of consciousness and those of de-territorializing machanisms.

Félix Guattari, Molecular Revolution: Psychiatry and Politics (98)

[snippetsandlinks]

[technomadic-blog]

The "World" came to an end in 1972. The hollowed-out effigy of the Absolute State finally toppled in "1989". The last ideology, Capitalism, is no more than a skin-disease of the Very Late Neolithic. It's a desiring-machine running on empty. I'm hoping to see it deliquesce in my lifetime, like one of Dali's mindscapes. And I want to have somewhere to "go" when the shit comes down. OF course the death of Capitalism needn't entail the Godzilla-like destruction of all human culture; this scenario is merely a terror-image propagated by Capitalism itself. Nevertheless it stands to reason that the dreaming corpse will spasm violently before rigor mortis sets in - and New York or LA may not be the smartest places to wait out the storm. (And the storm may have already begun.) (On the other hand NYC and LA might not be the worst places to create the New World; one can imagine whole squatted neighborhoods, gangs transformed into Peoples Militias, etc.) Now the gypsy-RV way of life may be one way to deal with the on-going melt-down of Too-Late-Capitalism - but as for me, I'd prefer a nice anarchist monastery somewhere - a typical place for "scholars" to sit out the "Dark Ages". The more we organize this NOW the less hassle we'll have to face later. I'm not talking about "survival" - I'm not interested in mere survival. I want to thrive. BACK TO UTOPIA.

Hakim Bey - Permanent TAZs