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Tele|GDR ‚Kessel Buntes‘-1981 ethnopoetics discourses

Weltaustellung Vanilie 1900 |[c.e.t.]| ~+°Results for Pantomime Afrique Eric Woodburn


left hanging, & tried for the rest to keep clear of what was after all his poem. Later I titled it Thank You: A Poem in 17 Parts, & wrote a note on it for the Mexico City magazine El Corno Emplumado, where it was printed in English & Spanish. This is the first of the seventeen sections:

Now so many people that are in this place.

In our meeting place.

It starts when two people see each other.

They greet each other.

Now we greet each other.

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Now he thought.

I will make the Earth where some people can walk around.

I have created them, now this has happened.

We are walking on it.

Now this time of the day.

We give thanks to the Earth.

This is the way it should be in our minds.

[ Note. The set--up in English doesn‘t, as far as I can tell, reproduce the movement of the Seneca text. More interestingly it’s itself a consideration of that movement: is in fact Johnny John’s reflections upon the values, the relative strengths of elements in his text. The poet is to a great degree concerned with what--stands--out & where, & his phrasing reveals it, no less here than in any other poem.]

Even when being more active myself, I would often defer to others in the choice of words. Take, for example, a set of seven Woman’s Dance songs with words, composed by Avery Jimerson & translated with help from his wife, Fidelia.

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Power, Iatrarchy / Illness, Violence

Apply. Apply ILLNESS to everything [ALL]. Apply everything [ALL] to illness. Illness as nothing but a thoroughly technical matter. To intercede in favor of illness: everybody, every time and everywhere. And, what is no more nor less: turn upside down, shake up [umkrempeln]. Laugh yourself ill at everything that is shrinking by health [gesundschrumpfen]. Stigmatize yourself in favor of illness. Shrink by illness [krank schrumpfen] the Patients’ Front up to a Front’s patient.

What illness are we talking about? We are talking about precisely that FORCE that, being bent and folded in its own [in sich verschraenkte Kraft], is jumping over itself as LIMIT [die sich als Schranke ueberspringt]. For that we are talking about each and every illness. The one you call ‘cancer’, for its moving in retrogression like a crab, is acting just like the so-called lunacy [die krebsende macht es nicht anders als die waehnende], and the lethal one acts equally as the starving one. It’s deadly serious, feasible, and it has to be done, on the spot, urgently.

To the one who dares to embrace illness as a weapon, violence (root: death) is becoming a value without force, and power (root: magic) is quite a humbug without limits [schrankenlos fauler Zauber]. Illness is the crowbar made of force and limit [Krankheit ist das Brecheisen aus Kraft und Schranke]. Iatrarchy (the violent power of the doctors‘ class which is the violence of HEIL as such) is the appropriate, because of its being pleonastic, superfluous word beyond and on the right side of illness and the fraction-line.

Tactical areas of the application of illness (pathopractical topoi) are: Coming-into-and-remaining-in-being [Werden, Prozess, Hegel], World [Welt], and Word [Wort]. The pathopractic action (pathopractice) consists in bending in itself force and limit of coming-into-and-remaining-in-being, world and word, up to the point in which they crack:
ILLNESS THAT’S THE POINT [the punctum saliens] when we change
Coming-into-and-remaining-in-being from ’staying in health‘ into turmoil [Wirre]
World into becoming ill
Word into attack [Widerstreit].
Until now, Coming-into-and-remaining-in-being, World and Word are constituted as violent power of the doctors‘ class, as violence of salus [HEIL].
Coming-into-and-remaining-in-being is, of course, thus: naturally, not to say iatrarchically: staying in health;
World is the violence of value without limits [schrankenlose Wertgewalt];
Word is the terrorist platen and armoured press against illness (therapy).
And illness itself, being chopped up into pieces as somatosis, psychopathy, reaction, evil, guilt, psychosis, neurosis and deviancy, is the bellows and the strengthening syringe of Iatrarchy and metaphysics, in brief: it’s the puffed up storage of the forces of what is shrinking by health [aufgeblasener Kraftspeicher der Gesundschrumpfung].

This „illness“ is to be taken as life itself: to laugh oneself ill at it.

The Negro, by W.E.B. Du Bois, [1915], at

p. 36

One of the great cities of the Sudan was Jenne. The chronicle says „that its markets are held every day of the week and its populations are very enormous. Its seven thousand villages are so near to one another that the chief of Jenne has no need of messengers. If he wishes to send a note to Lake Dibo, for instance, it is cried from the gate of the town and repeated from village to village, by which means it reaches its destination almost instantly.“ 1

From the name of this city we get the modern name Guinea, which is used to-day to designate the country contiguous to the great gulf of that name--a territory often referred to in general as West Africa. Here, reaching from the mouth of the Gambia to the mouth of the Niger, is a coast of six hundred miles, where a marvelous drama of world history has been enacted. The coast and its hinterland comprehends many well-known names. First comes ancient Guinea, then, modern Sierra Leone and Liberia; then follow the various „coasts“ of ancient traffic--the grain, ivory, gold, and slave coasts--with the adjoining territories of Ashanti, Dahomey, Lagos, and Benin, and farther back such tribal and territorial names as those of the Mandingoes, Yorubas, the Mossi, Nupe, Borgu, and others.

Recent investigation makes it certain that an ancient civilization existed on this coast which may have gone back as far as three thousand years before Christ. Frobenius, perhaps fancifully, identified this African coast with the Atlantis of the Greeks and as part of that great western movement in human culture, „beyond the pillars of Hercules,“ which thirteen centuries before Christ strove with Egypt and the East. It is, at any rate, clear that ancient commerce reached down the west coast. The Phœnicians, 600 B.C., and the

p. 37

[paragraph continues] Carthaginians, a century or more later, record voyages, and these may have been attempted revivals of still more ancient intercourse.

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Theme for the New Year’s Poetry Reading (2014) : SEI (quiet)

His Majesty the Emperor
Spreading beyond
The memorial monument
I see before me
The sea of Minamata
So blue, so calm, and so still.
Ireihi no
Saki ni hirogaru
Minamata no
Umi aokushite
Shizuka narikeri

(Background of the poem)
In October Their Majesties the Emperor and the Empress visited Kumamoto Prefecture to attend the National Convention for the Development of an Abundantly Productive Sea and visited the city of Minamata for the first time to participate in the Welcome Ceremony at sea and the release of young fishes into the water. On Their arrival, Their Majesties offered flowers at the Memorial Monument for Minamata Disease Victims. In this poem, His Majesty describes how, on that occasion, He saw the sea of Minamata spreading beyond the Memorial Monument.

Minamata disease is a neurological syndrome caused by severe mercury poisoning, first discovered in Minamata city in Kumamoto Prefecture. It was caused by the release of methylmercury in the industrial wastewater from Chisso Corporation’s chemical plant, which continued from 1932 to 1968.

Her Majesty the Empress
„I now leave to serve
The deity soon to be moved
To a newly built shrine“
So saying with eyes serene
Our daughter left for Ise.
Miutsuri no
Chikaki miyai ni
Hitomi shizukani
Ko wa iite tatsu

(Background of the poem)
Ever since her appointment the year before last as a Special Priestess for the relocation of the deity of the Grand Shrine of Ise, Ms. Sayako Kuroda, Their Majesties‘ daughter, served in a series of ceremonies at the shrine on a number of occasions. The deity has been relocated and installed in a new shrine rebuilt every 20 years since A.D. 690, when the practice first began. In this poem, Her Majesty describes how her daughter came to see Their Majesties in September before her departure for Ise.

His Imperial Highness the Crown Prince
The graceful sound of singing is heard in the stillness of the Sanctuary during the Niiname-sai.

(Background of the poem)
His Imperial Highness accompanies His Majesty The Emperor to the Niiname-sai, the Harvest Thanksgiving Ceremony celebrated from the night of November twenty-third until the morning of the twenty-fourth every year in the Shinkaden housed in the Sanctuary of the Palace. This poem depicts his appreciation of the elegant sounds of the sacred Mikagura music performed outside as heard within the silence of the Sanctuary.

Her Imperial Highness the Crown Princess
As though it enwraps even the sorrow, the sea off Kamaishi lies in tranquility.

(Background of the poem)
In November, Their Imperial Highnesses The Crown Prince and Princess visited Kamaishi in Iwate Prefecture, the site of the great earthquake disaster.
The city was severely damaged by the earthquake and tsunami of March, 2011 and is now in the process of recovery. Their Highnesses were most happy to learn there that in May of last year sea urchin fishing had resumed in the Heita District of Kamaishi 2 years after the disaster.
On the day of their visit, the bay of Kamaishi was tranquil. This poem expresses Her Highness’s earnest desire that the sorrow of the people who for many years have lived with the ocean would gradually be lifted, and that the ocean would peacefully protect the livelihood of the people and bring them bountiful blessings.

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Recreational Data. „Currency Zones of the Future.“ 2011. PDF file.
Capitalism, flows, the decoding of flows, capitalism and schizophrenia, psychoanalysis, Spinoza.

What is it that moves over the body of a society? It is always flows, and a person is always a cutting off [coupure] of a flow. A person is always a point of departure for the production of a flow, a point of destination for the reception of a flow, a flow of any kind; or, better yet, an interception of many flows.

If a person has hair, this hair can move through many stages: the hairstyle of a young girl is not the same as that of a married woman, it is not the same as that of a widow: there is a whole hairstyle code. A person, insofar as she styles her hair, typically presents herself as an interceptor in relation to flows of hair that exceed her and exceed her case and these flows of hair are themselves coded according to very different codes: widow code, young girl code, married woman code, etc. This is ultimately the essential problem of coding and of the territorialization which is always coding flows with it, as a fundamental means of operation: marking persons (because persons are situated at the interception and at the cutting off [coupure] of flows, they exist at the points where flows are cut off [coupure]).

But, now, more than marking persons--marking persons is the apparent means of operation--coding has a deeper function, that is to say, a society is only afraid of one thing: the deluge; it is not afraid of the void, it is not afraid of dearth or scarcity. Over a society, over its social body, something flows [coule] and we do not know what it is, something flows that is not coded, and something which, in relation to this society, even appears as the uncodable. Something which would flow and which would carry away this society to a kind of deterritorialization which would make the earth upon which it has set itself up dissolve: this, then, is the crisis. We encounter something that crumbles and we do not know what it is, it responds to no code, it flees underneath the codes; and this is even true, in this respect, for capitalism, which for a long time believed it could always secure simili-codes; this, then, is what we call the well-known power [puissance] of recuperation within capitalism--when we say recuperate we mean: each time something seems to escape capitalism, seems to pass beneath its simili-codes; it reabsorbs all this, it adds one more axiom and the machine starts up again; think of capitalism in the 19th century: it sees the flowing of a pole of flow that is, literally, a flow, the flow of workers, a proletariat flow: well, what is this which flows, which flows wickedly and which carries away our earth, where are we headed? The thinkers of the 19th century have a very strange response, notably the French historical school: it was the first in the 19th century to have thought in terms of classes, they are the ones who invent the theoretical notion of classes and invent it precisely as an essential fragment of the capitalist code, namely: the legitimacy of capitalism comes from this: the victory of the bourgeoisie as a class opposed to the aristocracy.

The system that appears in the works of Saint Simon, A. Thierry, E. Quinet is the radical seizure of consciousness by the bourgeoisie as a class and they interpret all of history as a class struggle. It is not Marx who invents the understanding of history as a class struggle, it is the bourgeois historical school of the 19th century: 1789, yes, it is a class struggle, they are struck blind when they see flowing, on the actual surface of the social body, this weird flow that they do not recognize: the proletariat flow. The idea that this is a class is not possible, it is not one at this moment: the day when capitalism can no longer deny that the proletariat is a class, this coincides with the moment when, in its head, it found the moment to recode all this. That which we call the power [puissance] of recuperation of capitalism, what is it?

[It consists] in having at its disposal a kind of axiomatic, and when it sets upon [dispose de] some new thing which it does not recognize, as with every axiomatic, it is an axiomatic with a limit that cannot be saturated: it is always ready to add one more axiom to restore its functioning. When capitalism can no longer deny that the proletariat is a class, when it comes to recognize a type of class bipolarity, under the influence of workers‘ struggles in the 19th century, and under the influence of the revolution, this moment is extraordinarily ambiguous, for it is an important moment in the revolutionary struggle, but it is also an essential moment in capitalist recuperation: I make you one more axiom, I make you axioms for the working class and for the union power [puissance] that represents them, and the capitalist machine grinds its gears and starts up again, it has sealed the breach. In other words, all the bodies of a society are essential: to prevent the flowing over society, over its back, over its body, of flows that it cannot code and to which it cannot assign a territoriality.

Need, scarcity, famine, a society can code these, what it cannot code, is when this thing appears, when it says to itself: what is up with these guys? So, in a first phase, the repressive apparatus puts itself into motion, if we can‘t code it, we will try to annihilate it. In a second phase, we try to find new axioms which allow it to be recoded for better or worse.
A social body is well defined as follows: there is perpetual trickery, flows flow over from one pole to another, and they are perpetually coded, and there are flows that escape from the codes and then there is the social effort to recuperate all that, to axiomatize all this, to manipulate the code a little, so as to make room for flows that are also dangerous: all of a sudden, there are young people who do not respond to the code: they insist on having a flow of hair which was not expected, what shall we do now? We try to recode it, we will add an axiom, we will try to recuperate [it] but then [if] there is something within it that continues not to let itself be coded, what then?

Anna Munster. Materializing New Media: Embodiment in Information Aesthetics. Hanover: Dartmouth, 2006. 256pp. $23.89 (pbk also available in cloth) (978-1-58465-558-9).

[1] Anna Munster, in Materializing New Media, suggests that the body still has a place in a digital world. She discusses the mind body duality inherited from Cartesian modes of thinking. This binary privileges the mind over the body, or the digital over the physical. The digital emphasis on information encourages the domination and subjugation of the physical by the mental. This privileging leads to a notion of the posthuman where antihumanism barely conceals antimaterialism. The superior positioning of the machine and intellect gives technology a utopian and transcendental place. The machine provides the means to reconfigure human biology digitally—to remake the human, to perfect it by moving beyond embodiment. Munster’s book addresses the problems of a digital culture stuck in these Cartesian modes of thinking where binary logic forces a series of oppositions between mind and body, intellectual and physical. Because the theoretical underpinnings of the sciences influence new digital technologies, previous knowledge systems and conceptions that promoted the disembodied self have passed on their beliefs to digital theory which subsequently functions as influencing and being influenced by society and culture. Munster proposes a more flexible theory of the machine using baroque theory. This theory allows interconnections between the material, social, political, economic, and aesthetic spheres.

[2] Munster argues for a broader complication of information theory through a concept of the digital as baroque. The digital unfolds genealogically from differential relationships between the physical and the technological. Baroque theory places the binary pairs that inhabit digital culture into forces impinging upon each other rather than excluding each other. The convergence and divergence of these areas produces infinite mutating outcomes. The differential and its folding become the key element to her theory. Specifically in chapter one, Munster’s discussion of the baroque presents an organized and folded structure of matter, although differentiated between its parts, yet connected and separated continuously. „The fold entwines two important issues for information aesthetics: the production of contemporary embodiment—the corporeal experiences of living in and through information culture—and the relation of this to its aesthetic, epistemological and ontological genealogies“ (31). 1900 minus 1.-cos nos,-

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22:06 Dolphin ancient regim|bel
Whats up Boston Bledel

’scrutiny sociaal and humanimal corridoolz, please.-cos.-

« Il y a tant d‘aurores qui n‘ont pas encore lui. »

Rigveda en Arab Ingles …. lummer.-cos.-,38




Signification de la folie dans l‘histoire de l‘humanité. — Si, malgré ce formidable joug de la « moralité des mœurs », sous lequel toutes les sociétés humaines ont vécu, si — durant des milliers d‘années avant notre ère, et encore au cours de celle-ci jusqu‘à nos jours ( nous habitons nous-mêmes, dans un petit monde d‘exception et en quelque sorte dans la zone mauvaise ) — des idées nouvelles et divergentes, des appréciations et des jugements de valeur contraires n‘ont jamais cessé de surgir, ce ne fut cependant que parce qu‘ils étaient sous l‘égide d‘un sauf-conduit terrible : presque partout, c‘est la folie qui aplanit le chemin de l‘idée nouvelle, qui rompt le ban d‘une coutume, d‘une superstition vénérée. Comprenezvous pourquoi il fallut l‘assistance de la folie ? De quelque chose qui fût aussi terrifiant et aussi incalculable, dans la voix et dans l‘attitude, que les caprices démoniaques de la tempête et de la mer, et, par conséquent, aussi dignes qu‘eux de la crainte et du respect ? De quelque chose qui portât, autant que les convulsions et l‘écume de l‘épileptique, le signe visible d‘une manifestation absolument involontaire ? De quelque chose qui parût imprimer à l‘aliéné le sceau de quelque divinité dont il semblait être le masque et le porte-parole ? De quelque chose qui inspirât, même au promoteur d‘une idée nouvelle, la vénération et la crainte de lui-même, et non plus des remords, et qui le poussât à être le prophète et le martyr de cette idée ? — Tandis que de nos jours on nous donne sans cesse à entendre que le génie possède au lieu d‘un grain de bon sens un grain de folie, les hommes d‘autrefois étaient bien plus près de l‘idée que là où il y a de la folie il y a aussi un grain de génie et de sagesse, — quelque chose de « divin », comme on se murmurait à l‘oreille. Ou plutôt, on s‘exprimait plus nettement : « Par la folie, les plus grands bienfaits ont été répandus sur la Grèce », disait Mari.-cos.-


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Ptchelka et Mouchka
L‘une des chiennes du Spoutnik 6, image de la CIA

Ptchelka (Пчёлка, « petite abeille ») et Mouchka (Мушка, « petite mouche ») passèrent une journée en orbite à bord de Spoutnik 6 le 1er décembre 1960. Elles étaient elles aussi accompagnées « d‘autres animaux », de plantes et d‘insectes.

En raison d‘une erreur de navigation, leur capsule se désintégra pendant la rentrée atmosphérique le 2 décembre ; toutes deux périrent. Mouchka était un des trois chiens entraînés pour le vol du Spoutnik 2 (et avait été utilisée pour des expériences sur Terre), elle n‘y participa pas car elle refusait de manger comme il le fallait.

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