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'This mood makes itself felt everywhere, politically, socially, and philosophically. We are living in what the Greeks called the koapóç (Kairos) - the right time - for a "metamorphosis of the gods," i.e. of the fundamental principles and symbols.'

C.G.Jung, The Undiscovered Self (1958) in The Dawn of Everything, David Grabber & Davis Wengrow, (2021)

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Went for a walk. Found a typewriter on a wall. Came home, found two baby tomatoes and a baby pumpkin.

Fertile moment to start writing again after a long wet sleeping season.

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Dear begonia, i am glad you are alive, you are huge, taking over my desk and I feel you need your space. Today you flowered. I don't know why I am surprised they are so pink.

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Am mesmerised this afternoon, watching cells glittering in sunlight. Little leaf hairs put their heads up and I am tickled. Colours and contours and pigment conversations.

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“To think with an enlarged mentality means one trains one’s imagination to go visiting.” Hannah Arendt in Donna Haraway Staying with the Trouble, 2016, p126

“Interesting research is research conducted under conditions that make beings interesting” Vinciane Despret in Donna Haraway ‘Staying with the Trouble, 2016, p126

“Despret’s cultivation of politeness is a curious practice. She trains her whole being, not just her imagination, in Arendt’s words, “to go visiting”. Visiting is not an easy practice; it demands the ability to find others actively interesting, even or especially others most people already claim to know all too completely, to ask questions that ones interlocuters truly find interesting, to cultivate the wild virtue of curiousity, to retune ones ability to sense and respond and to do all this politely! What is this politeness? It sounds more than a little risky. Curiosity always leads its practitioners a bit too far off the path and that way lie stories.” Staying with the Trouble, Donna Haraway, P127

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Hoe beweeg je je door ruimtes en landschappen? Innerlijk en extern? Bestaat er een extern? How to hold space? I like how this sounds in English. Een ruimte die niet alleen gemaakt wordt, maar gedragen. Je hebt er je lichaam voor nodig, je handen, armen, schouders, rug. Hoe spits je je oren voor een stemloze taal? Hoe stel je jezelf voor en hoe zeg je gedag? Het licht, de lucht, de schaduw, het uitzicht, de reflecties. Het lijkt alsof in deze ontastbare zaken het huis zich kenbaar maakt.

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“Topologocal spaces and the crisscross of gazes are found, for instance, in the symmetry of mirror images and in the placement of images inside other images. Dimensions that are usually kept separate in our common experience can merge through the contamination of space and time and ultimately between the realms of the living and the dead.”

“Topology allows for linking near and far, up with down, in with out, in a paradoxical continuous space most easily- understood by the classic example of the Möbius strip. Furthermore, topology underlines a reader-response theory. In a participatory paradigm, the artwork often unfolds in real-time, and the viewer-reader must complete the work’s meaning. As the boundaries between art’s inside and outside become less clear, meaning and authorship become more collective and distributed. In a participatory paradigm, for instance, completeness is no longer possible, desirable, or taken for granted.” 

Osthoff, S., Performing the archive: The transformation of the archive in contemporary art from repository of documents to art medium. P11 & P21-22

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Thinking about cracks. About falling through them. Or knocking at their entrance and asking to enter. Or closing our eyes, swallowing our spit and jumping in to meet monsters. Thinking about where we might be disarticulated, and how we can touch this ‘genarative incapacitation’. How can we create porous membranes that allow us to embrace monsters, fall apart and be ‘deeply alchemically transformed’. Thinking that this is a way of sitting with complexity. And the discomfort of monstrous breath.

Thinking with Báyo Akómoláfé, making sanctuary, Foresta collective,

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The kith of kinship: ‘Of Kith and Kin’  an old English expression which encompasses in one sweep our friends and relations. Kith comes from a word of Germanic origin meaning 'known'. from cuð "known," past participle of cunnan "to know" (see can (v.)), from PIE root *gno- "to know." Kin is also of Germanic origin, from an Indo-European root meaning 'give birth to'. Your kith are your friends or acquaintances, while your kin are all the people you are related to.” Etymonline.com

“Where kin are relations of kind, kith, is relationship based on knowledge of place - the close landscape...Kithship, then , is intimacy with the landscape in which one dwells and is entangled, a knowing of it’s waymarks, its fragrance, the habits of it’s wildings...Kithship...is an exacting intimacy, one born of nearness, stillness, study, observation, openness. Vulnerability. Kithship is hard-won visceral intimacy - blood cut of the thorn, bright stinging of the nettle. Knoweldge of the rock where the snake suns herself and the best path around it. Kithship is particular. Among the several things that the ecologist Suzanne Simard suggests we human animals can do to assist trees intheir lives and forest making is to simply go and be among them....Kithship crosses dimensions of knowing that bring us to intimate specificity: book learning, alert wandering, knowledge of species close to home and recognition of individuals within these species, knowing who lives where and why, knowing who is flourishing and who is failing. Kithship enlivens and complexifies kinship and it is essential if the fullness of kinshi’s wisdom is to be lived.” 

Lyanda Fern Lynn Haubt, Kinship, living in a world of relations, vol. 4, Persons.

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Although the singularity was doubtlessly shapeless, the universe now is abundant with shapes: sand grains, blue flames, snail shells, tadpoles, and clouds; tendrils, spirals, orbits, and waves ad infinitum. Mathematics can relate every shape to every other shape -by similarity, equation, or transformation- through matrix algebra and foundational geometries. But running throughout every shape is an even deeper and mutual relationally born of shared genealogy: all are descendants of that self-same initial singularity. The universe full of shapes is a folding and unfolding family of brothers and sisters, parents and children, with each and every thing necessarily related within the entangling kinshape of space-time: kin (gene-, ‘to give birth’) and -ship (-scipe, ‘to shape’). Relationship, friendship, kinship ... Every -ship is an expression of shape.  — uit: Kinshape van Andrew S. Yang in Kinship vol. 01 Planet

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Diagrams from Geometrical psychology, or, The science of representation: an abstract of the theories and diagrams of B. W. Betts (1887) by Louisa S. Cook, which details New Zealander Benjamin Bett's remarkable attempts to mathematically model the evolution of human consciousness through geometric forms. 

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Verbal language reflects landscape. Up and down, in and out -the most basic metaphors of verbal language- stem from experience of landscape, like bodily movement through landscape. Verbs, nouns, adverbs, adjectives, and their contexts -parts of speech and the structure of verbal language- mirror landscape processes, products, and their modifiers, material, formal, and spatial. Just as a river combines water, flowing, and eroded banks, sentences combine actions andactors, objects and modifiers. The context of a word or sentence, like that of hill or valley, define it. Verbal texts and landscap are nested: word within sentence within paragraph within chapter, leaf within branch within tree within forest. — Uit: The Language of Landscape van Anne Whiston Spirn (p. 15)

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Sympoiesis: ongoing conversations & collaborations creating worlds

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We are all bodies of water. To think embodiment as watery belies the understanding of bodies that we have inherited from the dominant Western metaphysical tradition. As watery, we experience ourselves less as isolated entities, and more as oceanic eddies: I am a singular, dynamic whorl dissolving in a complex, fluid circulation. The space between ourselves and our others is at once as distant as the primeval sea, yet also closer than our own skin—the traces of those same oceanic beginnings still cycling through us, just pausing as this bodily thing we call mine. Water is between bodies, and of bodies, before us and beyond us, but also very presently this body, too. Our comfortable categories of thought begin to dissolve. Water entangles our bodies in relations of gift, debt, theft, complicity, difference, and relation.

Astrida Neimanis, “Hydrofeminism: Or, On Becoming a Body of Water” in Undutiful Daughters: Mobilizing Future Concepts, Bodies and Subjectivities in Feminist Thought and Practice