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A major part of the preparations for Róisearch – the ekstatic dance party that the amazing Róisearch Kollucktíf in Toronto held on 9 July in awe and honour of Ms. Róisín Murphy – was spending time deep in Moloko’s back catalogue and with Ms. Murphy’s singles and collaborations. Her. Lyrical. Power. It got me thinking-feeling about what it might have been to grow up on the dance floors of Mad-chester, about my own accidental relationship with Moloko, about how dancefloors can save you, make you queer, about everything that hangs between creativity and loss.

And then, the day before the party, I listened to the new album and received the gift of “Thoughts Wasted.” Dystopian emotional artchitextures. Navigating the tube. It turned my ear toward the quiet conversations that traffic between mundanity and conceptual efflorescence.

Everywhere I go I see construction. Re-construction. Orange vests. Caution. Be careful. Work is happening here. There is still work to be done. It’s incessant. It’s essential. And to think that any intimacy, any artistry is still possible amid all the dust…out of the din and the gloom.

Eccolà. Per te.

Róisín Murphy’s Masterful fourth solo album, Take Her Up To Monto, is out now.

Thoughts Wasted (Róisín Murphy) + Next Dimension Beauty (808 State) = Wasted Beauty

[I don’t own the copyrights, but I’m hoping the copyleft will smile on the homage.]

“It is equally vain,” she thought, “for you to think you can protect me, or for me to think I can worship you. The light of truth beats upon us without shadow, and the light of truth is damnably unbecoming to us both.”

Virginia Woolf, Orlando

I can’t stop reading the news. I can’t stop reading the news.
It travels, I travel from my optic nerve, through unmoving vocal chords,
past the lump, gut deep.
Can’t stop reading the news and.
It wants to travel back out as vomit and rage.

Hillary tweets in Spanish.
Trump tweets in grunts.
I watch Father Obama while
I make a salad.
The wind is raging.

Think of his affect after Sandy Hook.
(I don’t want to think about it.)
(I can’t stop thinking about it.)

I know what’s coming, as a U.S.–Ameri-kan:

As Americans…
Brutal murder…
Massacre…
Pray for families…
Attack…
We know enough to say that this was an act of terror and an act of hate…
FBI…
All the facts…

No definitive judgment on the precise motivations of the killer…
As an act of terror…
What, if any…

Filled with hatred…
We will go wherever the facts lead us…
This could have been any one of our communities…

As a country…
Carnage…
Law enforcement…

Sacrifice, courage…

Especially heartbreaking for all of our friends, our fellow Americans who are

lesbian.
gay.
bisexual.
or transgender…

A nightclub…
Be with friends, to dance, to sing, to live…
More than a nightclub…
Solidarity, empowerment, awareness, civil rights…

Sobering reminder…

Attacks on any American…
regardless…
an attack on all of us…

Dignity, equality…

Country…
Hate…
Terror…
Values…

The most deadly shooting in American history…
Handgun…
Assault rifle…

Further reminder…

Weapon:
School, house of worship, movie theater, nightclub…

We have to decide…
To do nothing is a decision…

Victims…
Names…
Faces…

Who they were…
Joy to families, friends…

Difference to this world…
Prayer…
Prayer for family…
God…

Strength…
Bear the un-bearable…
Strength…
Strength and courage to change…

As a country…
Heroic, selfless…

Friends who helped friends…
Hate violence…
Love…

United as Americans, protect our people, defend our nation, take action against threats…
God…
Families…
God…
This country.

God, this country.

This fucked up
family.
Attack!

Living in ellipses:
“No definitive judgment…”

Living for ellipses:
“This could have been any one of our communities…”

Thinking of ellipses:
The only way to slow down,
what is said too fast,
what is said is not enough,
Also all wrong, too much.
Can’t speak out every meaning.

Thinking with ellipses:
Going in circles.
On a Sunday.

How is it supposed to make you feel?
Don’t care
How you feel.

Can you feel any other way than wrong?
Don’t care
How you feel.

What are you supposed to do?
Just you wait.

[For Lauren Berlant, “to live elliptically” is to ask a question rather than formulate an answer; a “shrug” is a rhetorical response to a non-rhetorical question of the body – an embodied letting go of future promises in favor of life in the durative present. Revisiting a conceptual grammar drawn from psychoanalysis, Berlant is using “dissociation” to understand it not as a symptom of an underlying abnormality but as a practice of attaching to life. Berlant is dialing back the multiple intersections of subjectivities and pondering what doesn’t add up in social worlds. She is thinking about the content of “being proximate” but not “in community.”

In “Culture@Large,” the Society for Cultural Anthropology’s signature event at the 2012 AAA meetings,  Berlant and her interlocutors thought through the sensorium which overcomes “affective stuckness” but does not jump immediately (as is our social science instinct) to discursive symbolization. For these scholars, this is work that is trained at scenes of social abandonment and lostness, the precariousness of life at large. Drawing from Claudia Rankine’s poem Don’t Let Me Be Lonely and the film based on Christopher Isherwood’s novel A Single Man, Berlant spoke of the way that quick and slow death by racism and homophobia inspires a sociality of not caring, of deciding to be stubborn.
––from http://production.culanth.org/fieldsights/32-walking-around-in-lauren-berlant-s-elliptical-life]

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| Delayed glitch loop of the interview dance, double presence. |

Hearing your voice again brings everything back. Not that that, everything, no longer exists. It is ovunque, everywhere. It is a memory-virus, living in its un-living way, buried inside of “we,” awaiting only the factors that will enable it to come again. Solo per godere. A zombie cowgirl riding cells, tickling cilia, in the fold.

Hearing your voice shakes me out of the depression. Reanimates the (collective) trauma that was the loss of our home. Seethes out from under the misapplied anti-biotic administered by an undead technocrat: Dr. Mayor. In my dream, he is dragged out onto the street in the morning darkness. The researcher looks back. The scientist isolates an organism in a laboratory. We are a laboratory too, but ours is not a space of isolation, we perform our operation without a mask. It is the un-masc-ing. We are not wrested from the conditions of worldly lives to be understood as models for genere. What happens outside of those walls, beyond our bodies, therein the aberration. We call to them. “We are the suspended solution. We in/form-d ourselves there. We are that self-organizing reality. We are the refusal of that brutality. We are the affirmation of what we know to be true without yet having (or ever needing, finding) the language of proof +”

And so, as ever, a slogan: Frocia chi ascolta.

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I’ve reached the end of nearly a month in motion at the end of a year spent here and there with no easy center. I’ve visited with family, chosen and born, seen comrades and friends, and even managed to get some work done. And now I’m finally back in Toronto. I’m exhausted.

I’m not sure––never am––that I’ve collected all the baggage that I toted with me throughout border crossings, bag searches, administrative declarations, and weather delays. How does the baggage survive all that time traveling? How do I? Speaking different languages, coming to my senses, numbing my senses, checking-in on crises of one shape or another as if my role in them matters, peppering the blandness of in-betweens with gossip or an uneasy smile, reveling in stolen sweetnesses when someone remembers who you are trying to become, recalling long dormant shared jokes, playing games, feeling like a ghost, being reminded that I am both loved in this space and an orphan of it.

What I’m left with is a question: What keeps me consistent throughout all of this movement?

Languages and architecture and ways of being in these places seem untranslatably different. Yet, in the quotidian-ness of all that crossing, they are somehow threaded together. Or maybe its the weather? How it doesn’t make sense anywhere? (Except the thick fog, as B told me, which lets you pretend that you are anywhere/nowhere.) Or maybe just the basics? Getting the laundry done in every different kind of machine, this or that surface to clean, thing to put back in its place, remembering that each place has this or that logic of where how and when to replace the thing so it can be found, moved, lost again.

Toronto-Bologna-Cleveland-Toronto is a strange itinerary. Not the Sunday Travel section’s first choice. Multiculti boomtown built over top of resplendent ancient meeting place where the trees stood in water and this would be storytelling season to medieval university town still floating on the slowly cooling magma layer of hot Augusts of decades past petty politics at war with real politics to putatively post-industrial American Great Lakes once unified (but now different) whose begged for renaissance gives those who survive the depression or the violence a specific kind of chip on their shoulder. Daytime television and a stream of oil company and pro-fracking commercials. ExxonMobil does help me.

Is home an exhaustible resource? It’s a real question. On what exchanges is home traded? How is it extracted from the peat of experience, barely compacted? Who’s gaining commission? Is being ‘at home’ a fact? A feeling? A mode? A delusion. Must it be striated through everyday life thinly, like rare earth? What work is required to be ‘at home’ here? And then here. And then, finally for now, here.

If mobility is a privilege––and my body is not always or even usually convinced of this anymore––I could say that I am in need of its opposite for a while. And I get what we need sometimes. To think that, when I was a young teenager, I was convinced that I’d never be able to see the world beyond my hometown. Stuck like every queer felt stuck and feels stuck going back. But slowly, being unstuck becomes a kind of compulsion. Adaptability a life requirement. Must keep things going. Must go. Must do without stillness or else risk stiffness.

Bodies become rigid and brittle for other reasons too. And then we are called to new effort to hold on to any consistent element, to keep at least one particle the same across all that numbing confirmation of identity. Are you who you say you are? Nationality. Do the contours of your face match the contours of the face in this document, the image of someone unwearied by so many mandatory crossings? Place of origin. Has this expired? What’s your status. They add up: Document check, document check, document check, document check. Questions: Why are you here, why were you there, what did you do, who are you carrying with you, what are you leaving behind, what is the total value of your experience? The lucky pass through the fortress, I’m told it makes me lucky. And so I try to remember that when the experience serves up the unluckiest of feelings.

No matter where I go, I carry more books than I can possibly read on any one journey across every border. Their completeness is comforting, consistent. The weight is substantial. It keeps me on the edge of frustration, which is sometimes the only way to survive travel. Books feel like dangerous travel accessories, they might say too much about you.

One book that has crossed every border with me this month is Dionne Brand’s “A Map to the Door of No Return: Notes to Belonging” I’ve read it little by little and I’m still trying to understand how and why, despite the differences in the reasons for our movement and displacement and return/s, this book has helped me more than anything when I am feeling weary, uncertain, lost for words, lost in cartography, in our out of love, in or out of place; jetlagged, dreadful, devoid of thoughts, or simply too full of them, a fool.

She writes:

There are ways of constructing the world –– that is, of putting it together each morning, what it should look like piece by piece –– and I don’t feel that I share this with the people in my small town. Each morning I think we wake up and open our eyes and set the particles of forms together –– we make solidity with our eyes and with the matter in our brains. How a room looks, how a leg looks, how a clock looks. How a thread, how a speck of sand. We collect each molecule, summing them up into flesh or leaf or water or air. Before that everything is liquid, ubiquitous and mute. We accumulate information over our lives which bring various things into solidity, into view. What I am afraid of is that waking up in another room, minutes away by car, the mechanic walks up and takes my face for a target, my arm for something to bite, my car for a bear. He cannot see me when I come into the gas station; he sees something else and he might say, “No gas,’ or he might simply grunt and leave me there. As if I do not exist, as if I am not at the gas station at all. Or as if something he cannot understand has arrived –– as if something he despises has arrived. A think he does not recognize. Some days when I go to the gas station I have not put him together either. His face a mobile mass, I cannot make out his eyes, his hair is straw, dried grass stumbling toward me. Out the window now behind him the scrub pine on the other side of the road, leaves gone, or what I call leaves, the sun white against a wash of grey sky, he is streaking toward me like a cloud. Frayed with air. The cloud of him arrives, hovers at the window. I read his face coming apart with something –– a word I think. I ask for gas; I cannot know what his response is. I pass money out the window. I assume we have got the gist of each other and I drive away from the constant uncertainty of encounters. I drive through the possibility of losing solidity at any moment.

Today is not a day that beings with the luxury of feeling together.

ThothOppression

One month ago today, Atlantide, Bologna’s 17-year-old trans-feminist-queer-punk social space, was forcibly evicted by the police. It seems to have been years ago; it seems to have been yesterday.

Like the hundreds, even thousands, who have been and made a part of Atlantide, I have been trying to make sense out this event, this unthinkable reality. Among the many reasons I am struggling for sense is that I am in the early stages of writing my PhD dissertation, which is rooted in the space and in my own passage in one of its core collectives, Laboratorio Smaschieramenti. The name translates as The Laboratory for Un-masking/De-masculinizing; two gestures in the same name. A portmanteau for the everyday work of trans-feminist-queer self-determination and self-management (autogestione).

After a week of turning inward to make sense out of my own last journey around the sun, this week I finally turn to more fully thinking (and writing) my immersion in Atlantide and Demasculinizing. As ever, my first steps are overwhelming. How to write from this experience?

So, I started today like I always do: Drawing a guide card over morning coffee, something to help unfold the story of the day. I picked The Ten of Wands, Oppression. Never a welcome sight (Especially the day after I pulled the Three of Swords, Sorrow.) The Ten of Wands––the spirit/fire suit––is the essence of blockage; depicting eight burning wands barred by two diamond-strong, green-gray dorjes. With the Thoth Deck, I am draw more to color than I am to the symbolism of the objects themselves. Here, the hot red fire that suffuses the wands themselves in the Ace, Two (Dominion), Three (Virtue), Six (Victory), and Seven (Valour) diffuses into a lighter, cooler orange. It becomes the background, scorching the earth.

Fire (at least as an element of this Tarot) is not meant for the ground, where it consumes and ravages, it is meant to reach upward like the smoke from burning sage. The fire of the Ten is blocked, confined, forced to spread horizontally; it is not unlike the PDs (Partito Democratico) strategy in Bologna (and elsewhere) over the last weeks as they have moved from one eviction to the next, all but setting fire to thriving experiments and established spaces of self-management. This is electoral nihilism at its finest.

The astrological aspect of this card is Saturn in Sagittarius. Saturn is, of course, the discipliner (as anyone who has been through their return/s will know too well) and Sagittarius is the mutable fire sign of the zodiac. Sag is the archer: restless, curious, half human, half animal. As far as this card is concerned, Sagittarius is hitting Saturn’s disciplinary side hard; the Ten is Sag in the third decan i.e. the latter 10 degrees of the sign itself. So, for the card, we have undeniable difficulty. Third decan Saturn (via Darkstar) is telling us stories of people who are banished for their beliefs, whose inability to handle bullshit can get them into a lot of trouble, whose sensitivity can verge on paranoia, especially when it bumps up against limitations to the will for free expression by which Sagittarius itself is more generally defined.

Oddly enough, the actual planet Saturn recently moved into Sagittarius after two years in Scorpio (2012–2014, plus a not so brief retrograde between June 15 and September 17 2015). Saturn went fully into Sagittarius on September 18 and will remain there until December 20, 2017. Actual planet Saturn is presently drifting through in the first decan of Sagittarius, a movement that lasts through December 20. Looping it back to the Thoth, the card linked to the first decan of Sag is the Eight of Wands: Swiftness, Mercury in Sag. This is a magical, electric, fast-moving, rainbow-on-top-of-a-rainbow card. It is, as Mercury is, all about communication and fast moving cycles. It is all about the forceful productions that result from a violent situation and the immense creativity that can result. Though, this kind of creativity risks moving a bit too quickly.

Putting it all together, we come to the very constellation of Tarot cards that the Tens sit in: The Magician Constellation. Which, in addition to the Tens, contains all the Aces, The Sun (XIX), The Wheel of Fortune (X), and The Magician (I). Put them together in the form of a diamond, the same material that blocks the eight burning wands of Swiftness in the Oppression card, and you have a story about communicating, including communicating across cultures. This could include cultures linked to nation, cultures linked to different modes of doing politics, or cultures linked to different communities of practice. Like the diamond, the story is about clarity between action and work. Sitting at the crux of the diamond, on its squarish facing-you facet, is the Wheel of Fortune, which turns things around. It is flanked, on the left, by the Ten of Swords (Ruin, fear of) and our friend for the day the Ten of Wands. On the right we find the Ten of Cups (Satiety) and the Ten of Disks (Wealth). So, at last, to balance the blockage and all consuming fire of the Ten, the Magician reaches for the Ace of Wands, Clarity of Vision, the fire signs together (Leo, Aries, Sag). The Ace asks: Who are you? What negativities must you refuse to bear? How can you stop from abandoning yourself? How can you trust your intuition without hesitation?

Dearest Atlantideans, through the labyrinth of some old fashioned, pre-capitalist knowledges, I send up and out all power to you/to us today. We will find our way through this fast moving, ground-loving fire, flooding it with the depth of everything we are. #AtlantideOvunque!

Academics, researchers, and other knowledge workers: Please read and sign Atlantide Statement of Solidarity, available in English and French, here.

Everybody: Please read and sign the Public Inter-Natio(A)nal Transfeminist and Queer AnNOunCEMENT for Atlantide, available in English, Italian, and Spanish, here.

Ecology: to be at home in a world.

Queerness: the strangeness of being torn asunder; what it means to be at home in this broken world.

Urban: second, third, or n-th nature, an abject sediment of ever settling dust blown on the hot wind of history.

This city or that, all these sicksweet theaters of friction where we are tugged and shoved into forgetting that we make it as much as it makes us.

Thrown, torn, displaced;
landed, permitted, professionalized;
sucked, spat, and swallowed.

Queer urban ecology speaks of these movements and of the rest.

The rest I find in incessancy.

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