Monday, September 3, 2012

Sounding out


Cripple and the Starfish



...o00O00o...

How Queer a Sound?


 The Independent  Weekly, July 6 2011
I was sitting close enough to Justin Vivian Bond, performing at the ArtsCenter in Carrboro last month, to look into her mouth and marvel at its unbolted reveal, its size, its fearless ability to stretch open. Her throat curled around the cries, rasps, whispers and stops of "22nd Century," a Nina Simone song she covers on her new album, Dendrophile. Working the larynx with teeth, tongue, diaphragm and lungs to shape air, she sang, "Gods and goblins walk this land ... when the soul is gone and there are no more babies being born ... when there is no one and everyone." The lyrics evoke a future full of catastrophe and possibility, but I was struck by something deeper than her words.

ey/ecotone


Laura Marks: Haptic Visuality

      Haptic visuality: In Touch: Sensuous Theory and Multisensory Media, Marks defines, among other kinds of hapticity, 1) haptic, which is associated with the tactile, proprioceptive, and kinesthetic senses; 2) haptic visuality, an expressive mode in which “the eyes themselves function like organs of touch”(not actual touching) resting on the surface of images “rather than plunging into depth” (2, my emphasis, 8); 3) haptic cinema, often do to a lack of distinction in the image, “do not invite identification with a figure [secondary cinematic identification] so much as they encourage a bodily relationship between viewer and image [dynamic intersubjectivity produced through the senses]” (3); and, 4) haptic criticism, a methodology of interpreting images that is “mimetic . . . presses up to the object” creating a robust movement between “sensuous closeness and symbolic distance” (xiii).
         In general, Marks recognizes a problem in writing about visual culture—which she refers to as an act of translation. Too often, she notes, critics use preconceived theories to address film and video rather than letting the visual arts generate theory particular to its own constraints. Turning to Walter Benjamin’s concerns about the “basic error of the translator,” she writes, “We critics cherish our ideas and forget that they become hard tools that chip at, or merely glance off without ever touching, the surface of the other. But if we measure with more delicate tools, fashioned for the occasion, our critical activity becomes less a hacking away and more a sort of precision massage” (xv). She develops the interpretive model of haptic criticism, the corollary of haptic visuality, to offer a more embodied form of film analysis. Haptic criticism (like haptic visuality) offers a method of sensory analysis that does not depend on the presence of literal touch, smell, taste or hearing, but the affective solicitation of these senses. Marks derives her haptic criticism from a reading of the haptic in Deleuze and Guattari. For Deleuze and Guattari, the haptic defines “smooth space,” a spatial zone that “must be moved through by constant reference to the immediate environment . . . . Close-range spaces navigated not through reference to the abstractions of maps or compasses, but by haptic perception, which attends to their particularity, their specificity” (xii). Deleuze and Guattari distinguish smooth space from striated space: They write, “It seems to us that the Smooth is both the object of a close vision par excellence and the element of a haptic space. The Striated, on the contrary, relates to a more distant vision, and a more optical space – although the eye in turn is not the only organ to have this capacity” (xii). While these two spaces differ fundamentally in nature, they in fact exist constitutively. Smooth space is occupied by intensities and events; that is to say, a vectorial space rather than a metrical one inhabited by packs and nomads. Striation seems to be, at least in part, the effects of technological mediation resulting in quantities as opposed to qualities. In striated space, one closes off a surface and "allocates" it according to determinate intervals, assigned breaks; in the smooth, one "distributes" oneself in an open space, according to frequencies and in the course of one's crossings.  These two functions, allocation and distribution, serve as the organizational principles of smooth and striated space. Following this analytic, Marks writes, “The haptic critic, rather than place herself within the ‘striated space’ of predetermined critical frameworks, navigates a smooth space engaging immediately with objects and ideas and teasing out the connections immanent to them” (xiii). Haptic criticism is defined by the distributed quality of gliding along the surface of the object of inquiry—what Mark’s at other times calls “unfolding” so as to “increase the surface area of experience” (xi)—rather than attempting to “penetrate or ‘interpret’ it” as is common in classical film theory. If criticism is observing something in order to form an opinion of it, haptic criticism observes in close contact with its object. This closeness or proximity is not an erasure of the distance of representation, but to slide between the registers of critical remove (symbolic) and nearness or nearby-ness (sensuousness). Haptic criticism is opposed to the notion that analysis merely bridges a chasm between thing and representation, rather it is a continuum between the two, with the possibility of “getting close enough to the other thing to become it” (xiii). “Haptic criticism is so sensitive to its object that it takes on a form of subtle complexity, building toward its object, brushing into its pores and touching varied textures” (xv). Criticism is the process of attempting to translate events, conceived in the broadest possible way, into verbal expression. The critic’s success is only asymptotic—at some point the interpretations necessarily lift off the surface of the object or event and begin to do the things that words do best. Whether or not criticism is “haptic,” is in touch with its object and bound in “connective materialism,” is a matter of the point at which the words lift off. Haptic criticism keeps its surface rich, textured, and sensitive to the particularity or “strangeness” of things and environments, so it can interact with them in unexpected ways. It has to be fungible, willing to alter itself according to what it is in contact with. All our senses rush up to the surface to interact with another surface; this isn’t a loss of difference, not a totalizing becoming (becoming with rather than becoming), but as Marks say using Deleuze and Guattari, a “plane of immanence” (x). When this happens there is a concomitant loss of depth—the critic becomes fractal-like, changing as the surface against which she slides changes. She cannot help but be altered in the process of interaction, giving up the notion that meaning is formed after the fact, and attribute power to create meaning to the interaction itself, a kind of differential becoming (becoming with).
         I would extend Mark’s analysis with an ardent attention to materiality, the technological interface as part of one’s sensuous reach. Even the reproductions that you the reader are looking at are stratums of digitization, ink, publishing, and uploaded and downloaded filing. Moreover, and of central concern in this book, the refracting and diffracting principles of light in and through water are gathered up in this luminous interchange. Substantial elements spread across ecosystems of technology, people, knowledge production, copyright, and modes of production. So too are the legacies of perspective, beauty, captivity, and spectacle folded into this image. 

                                                                      ...oo00O00oo...

Seawater, seewater

Water? Shimmering, undulating, rinsing depth, how does one transmute water, that deep element, into language? Italo Calvino has said of its surface, “To describe a wave analytically, to translate its every movement into words, one would have to invent a new vocabulary. . . .” (1983: 17).[1] No doubt a grammar of liquescence would start by turning all nouns into verbs, an anthemeric language. You would need, constantly, the irrigating verb to make fluid. Liquefy, deliquesce, and liquate: from the first dissolve water seems to evade us. The various enunciations that we cup it with—poetics, symbolism, and empiricism—over-flow at contact.


                              [1] Calvino continues, “ . . . and perhaps also a new grammar and a new syntax, or else employ a 
                           system of notation like a musical score or algebraic formulas with derivatives and integers”  
                            (17).

Tentacular, Spectacular

Octo-ontological choreographies 



Anem-amies
Cuttlefish Envy

                      
Ruby Tanjarin

I am writing this day after day; it takes, it sets: the cuttlefish produces its ink: I tie up my image-system (in order to protest myself and at the same time to offer myself).

How will I know that the book is finished? In other words, as always, it is a matter of elaborating a language. Now, in every language the signs return, and by dint of returning they end by saturating the lexicon—the work. Having uttered the substance of these fragments for some months, what happens to me subsequently is arranged quite spontaneously (without forcing) under the utterances that have already been made: the structure is gradually woven, and in creating itself, it increasingly magnetizes: thus it constructs for itself, without any plan on my part, a repertoire which is both finite and perpetual, like that of language. At a certain moment, no further transformation is possible but the one which occurred to the ship Argo: I could keep the book a very long time, by gradually changing each of its fragments.
                                                                   —Roland Barthes, Roland Barthes.

                               ...oo00O00oo...
Octopoeisis


Gelata


Ciliations




My essay, Cilated Sense. Written for "Party Writing" for Donna Haraway. 

Intertidal Sexes


Cup coral egg and larva





...oo00O00oo...

Coralogical

crochet coral reef

Corals are always becoming themselves through entanglements with others. Never only themselves, corals are ensembles; they are made up of relationships. To be coral is to co-here. Corals are living, metabolizing, reproducing, interchanging beings that exist by crossing divides between organic and inorganic, ocean and flesh, aragonite and calcite. They show us that becoming is not an individuated process that preexists interchange, but rather ontology is constituted through relationship. The being so constituted exists across and beyond itscalcium carbonate exoskeleton. To be is not to be contained, grounded, or bounded, or not this alone. It is to be able to live multiplicity. The multiply-lived is not a clear, coherent and positive integrity that can be seen and held together all at once. Ontology is not integrity, it is resource, reach and possibility. And as corals produces reefs, we (for example) participate in substantiating what constitutively helps to substantiate “us.” Our futures are predicated on the relationships we build and are built for us. Like corals, we create our world with our bodies, and by doing so recreate our bodies as part of that world. We are always in transition, are always work in progress.

...oo00O00oo...




















Lemon
Nudibranch
naked lunge
rippled splendor what intimate work
and design went into this undulant thing
a blouse of
yellow warts and
a thousand hot white needles
what I love about pleasure is
what I love about this damp sissy
lace made alive and gorgeous
flux shift alter transpose redefine
mutable verbs that cause stunning trouble
beneath the slashing
surface of
tide pools



Affects, Percepts



Love cuts

             Desire is a constellation of wants and needs, hopes and dreams reaching toward someone or something. When I started dating my husband, it was all desire. The way he would sit with his thumbs in his pockets, as if a pose, looking directly at me. His gesture was jocular, but I was swept away nonetheless. With a shift of his lower jaw or a pushing out of his shoulders I dissolved. He was cocky—this young Oedipus—but, from our first encounter, I offered him my attention as his roost.
             On our third date, accidentally, his finger touched mine; our knees, under the table, happened to brush against each other. I became absorbed in the significance of these subtle mishaps. I started to create meaning out of these brief zones of contact—each touch raises a question in need of an answer. As simply as that, I was falling in love.
             The ache of desire can give way to love. If desire is projection, then love is about recognizing the emotional contours and experiences of the one you desire. Loving someone is the closest we can get to knowing what it is like to be another person. Love breaks through our serially surging selfishness.   
               Later in our relationship, I was sitting in the surgical waiting room of the hospital. He was having surgery, a necessary cut, part of his transition. For him, cutting his body was a way of healing, not hurting. By removing deep structures that fill his body with competing hormones, his testosterone would no longer need to fight for a place to stay, a home. It is his cut, his alone, and yet I feel him, feel the thick purple scars on his abdomen. For him, the surgery is a desire for change; for me, his cuts are about love, loving his scars as marks of his own desire. As it is for the patrons of Venus Castina, so too is it for my husband: Changing sex is a desire to love.


...oo00O00oo...

                        "Naturally"

  The Independent Weekly, June 1, 2011

By living their lives, transpeople invite everyone to question his or her assumptions. The invitation is a reminder to us all that change is what we are. We don't sustain ourselves because we are intact or perfect, but because we embody the reach and possibility of our experiences. Our sense of self is created out of ingenuity and necessity. We should not only want to live and love according to variation, but we must."

Tranimality



   Change seems constantly on my mind. Political change.    
  Climate change. And tucked away, sex change. It’s my experience, after all. Like a storm’s energy before its bright beaks of lightening and fisted thunder, sex’s transformation starts imperceptibly. The effect can be dramatic, as with a storm, but sex itself is not any simpler than weather. In general, we pretend sex is obvious, some reductive algebra of chromosomes and physiology, but as we’ve slowly come to realize, sex is many different processes that include X and Y chromosomes, hormones, gonads, internal sex structures, and external genitalia as well as history, culture, environment, affect, and other variables still to be named. Moreover, our interpretations, definitions, and claims about sex help to shape sex, as recently illustrated by U.S. Representative for Missouri Todd Akin’s aim to redefine sex for his own theocratic ambitions. So variable has sex become that it is nearly impossible to focus on one aspect without recognizing the refractive effects of other aspects. Excitingly for some, unnervingly for many, and boringly for others, sex remains unfinished indefinitely. 

                                                                                               ...o00O00o...

            Cut Sex Animal

Erica Rutherford’s work explores transsexual becoming, how the changing of sex is not about loss or amputation, but about producing the conditions of physical and psychical re-growth. And, what I find particularly interesting about Rutherford’s later paintings is the way she extends these initial questions about transsexuality to consider the problematic of the category of “human.” The transsexual in Rutherford’s work transitions through animal traffic.

                                                                          ...o00O00o...

Trannymonster


The gender ambiguous voice is unrepentant, a queer mixture of the sexes, “monstrous.” Monster comes from the Latin monstrum, meaning an aberration within the natural order. Denizens of the borderland, the so-called monster defies categories. Not surprisingly, what we call monsters are often only reflections of our most profound terrors and desires. Less obviously, monsters reveal the fact that we each contain something of the other; elements of “you” lurk within “me.” And with the hermaphroditic, we are reminded that even in our differences, we all possess male and female attributes. Writing about Michael Jackson’s violation of the rules governing racial and gender identity, James Baldwin offers that perhaps what is truly monstrous is not ambiguity, but the fight against androgyny in an effort to reinforce conventional gender roles. What is terrible is a restrictive gender regime; a terrorist is someone who polices the borders of gender.

                                                                                                  ...o00O00o...

Octo-girl 



"Reality is an active verb, and the nouns all seem to be gerunds with more appendages than an octopus."

Reality is neither a state nor a fixed being, says Donna Haraway, but movement toward being that produces beings and becomings (gerunds) with “more appendages than an octopus.” She writes: “Beings constitute each other and themselves through their reaching into each other, through their ‘prehensions’ or graspings.” The prehensile quality of beings and their relatings involves both tactile, visual, and other sensual-perceptual forms of grasping: “reaching into each other,” in Haraway’s idiom, involves both physical and emotional forms of interdigitation. Reality takes shape in a touch, in a grasp. If reality is an active verb (anthimeria: that which turns nouns into verbs), then for Haraway, being and doing are octopoidal (resembling or suggestive of an octopus, or the arms of an octupus; octopus-like). The prehensions or arms of the octopus forge the activity of relating, what Haraway calls “potent transfections.” Hararway’s figure for the appendages of reality, for the prehensions and grasping in significant otherness is an octopus.

...o00O00o...

Arachnosexuality


Arachne, the weaver, reveals the sexual  transgressions of the gods transfigured  into animals in her tapestry: Zeus (as a  swan) with Leda, (as a white bull) with Europa, Poison (as a bull) with Arne.  Offending the gods, Arachne is transformed from human to spider. A spinner of heavenly bestiality, Arachne melds species boundaries, but also transgresses nature and culture through a technological out-doing of the sacred. Arachne is a spiderwoman, but also a trans-woman.

knotting futures, crocheting reefs


Crocheted Future:  Coral Reefs


Billions of years ago, Venus’ atmosphere was much like Earth’s but a runaway greenhouse effect boiled her oceans dry, leaving the planet’s surface waterless and its sky burning hot, thick with clouds of sulfuric acid. Sounds a little like July!
Although Venus is closer to the Sun than our Earth, this summer has felt dispiritingly Venusian: searing heat and suffocating humidity accompanied by smog alerts announcing critical levels of carbon monoxide and nitrogen and sulfur oxides. Raging wildfires have charred Colorado, New Mexico, Idaho, Montana, Utah and Wyoming. Severe drought has shriveled crops throughout the U.S.’s breadbasket—the most expansive drought in more than a half-century.  And in a course of a month, the entirety of Greenland's massive ice sheet has turned to slush—the worst in 123 years.
While our planetary sister’s fate was sealed by its proximity to a growing sun—it is unlikely that Venusians aided in their planets demise as it appears that Earthlings are doing—but we can still learn something from our orbital sibling. Particularly, how changing oceans can radically transform the habitability of a planet. On Earth, coral reefs—the canary in the coalmine—have become the site for debates about the future of our planet and what can be said about that future.
In the July 13th New York Times, Roger Bradbury wrote an op-ed titled “A World Without Coral Reefs.” About the planet’s reefs he wrote, they are “Zombie ecosystems, neither dead nor truly alive in any functional sense, and on a trajectory of collapse within a human generation.” Overfishing, ocean acidification and pollution are “unstoppable and irreversible forces” that have worked to destroy reefs. Know as “bleaching,” corals expel their symbiotic algae when stressed by the environment. Bleaching events have become global phenomena, and in some instances are so severe that corals cannot recover.
Coral are the largest biological structures on Earth. As “foundation species,” they literally create habitats for a phenomenal diversity of marine species. They provide nearly half a trillion dollars a year in resources and services, and reefs relied upon by over 500 million people for food, coastal protection and livelihoods. The effect of their collapse will not be insignificant.
But as troubling as this catastrophe is, Bradbury is equally concerned that environmentalists, scientists and government agencies are unwilling to accept that there “is no hope in saving the global coral reef ecosystem.” Hope, he argues, has enabled us to misallocate resources by wishing for a future that will never come to past, while people around the globe are already suffering from ailing coral ecosystems.
Is hope an unsustainable luxury?
In 2005, sisters Margaret and Christine Wertheim created the Crochet Coral Reef Project. Responding to the plight of the Great Barrier Reef, they collaborated to create artwork that would provoke communities to ask: What can we do about dying coral reefs?  Through yarns, the sisters pulled loops through loops, wrapping and knotting, building out a fibrous reef: woolly polyps stitched to other polyps in large fabricated colonies. Like the Great Barrier Reef, this knotted entanglement harbors loopy sea lilies, curlicue sponges, crenelated sea slugs, fringed anemones and hooked starfish. The project has succeeded in generating involvement.
Starting in Los Angeles, the crocheted reefs have now grown to include satellites across the U.S., and to Japan, Australia, Germany, Ireland, United Kingdom, South Africa and Latvia. Working in a traditionally feminine handicraft, these artists have built beautiful objects that examine the troubled future of coral reefs through meaningful and sustained collaboration. “Toxic Reef” is one such example: “The point of the Toxic Reef is to focus attention on our daily consumption of plastic and how much of it we discard” much of which goes into oceans. The material for this reef is "yarn" made from cutting up used plastic shopping bags—which mimic jellyfish and are often ingested by turtles—as a synthetic analogue to the delicate fiber forms. The plasticized effect looks slick, as if it were glistening in slime—a foreshortened horizon of oceans to come.
Instead of giving up on sick and dying corals, as Roger Bradbury proposes, the Crochet Coral Reef project stitches through ecological disaster, neither denying desperate conditions nor proposing cataclysm, but rather mobilizing creative action at local and global scales. The future these projects are helping to create is in the form of a question: How do we remain responsible in the face of potential disaster?
I am not optimistic that corals will survive another fifty years. But, call me a prisoner of hope; it seems to me that humble hope—hope without denial—is necessary in refining our sense of responsibility as we confront the possibility of catastrophe. When we press close to these problems, even in woolly ways, we encounter our indebtedness to other organisms through our shared life on Earth.  Corals remind us that bodies are dynamically formed in relation to their habitats and other cohabitants. Like corals, the relationships that make us up in the flesh constitute our debt, our responsibility; through our shared emergence we owe each another.
But here is the snag. Rising levels of carbon dioxide are acidifying the oceans, inhibiting the growth of coral skeletons and weakening the calcium-carbonate bones of reefs worldwide. In the Caribbean, high water temperatures and disease outbreaks have already killed 80 percent of the region’s coral, reducing reefs to ruin. The relationships that make coral coral are now unmaking coral, are killing them. If coral teaches us about the reciprocal nature of life, then how do we stay obligated to environments—many of which we made unlivable—that now sicken us?
I don’t know how to answer these questions, but it seems to me that the Wertheim sisters’ crocheted coral reef gets us started. Their project instructs us on the role perception has in the constellated processes of coral decline. From the creative experience of crocheting a furbelowed coral to gestating satellite reefs around the world, being inside the problem is the condition of problem solving. These crocheters stitch into the crisis in an effort to materialize both our culpability and our responsibility to coral ecosystems. They are not solving the problem of coral collapse, but they are fabricating alternate ways to understand our relationship with these ailing systems.
   It may be that in half a century oceans will look Precambrian, as Roger Bradbury predicts, with jellyfish and algae colonizing all warm, oxygen-deprived waters. Perhaps Earth will follow Venus, becoming uninhabitable due to a rampaging greenhouse effect.  Or maybe, we will rebuild reefs, terraforming damaged habitats or constructing alternate homes for the ocean’s refuges. Whatever the conditions of our future, we remain obligate partners with oceans. Even at the end of oceans.