Monday, September 3, 2012

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. 

Sunday, September 2, 2012

glitterings




Limaceous

I recently finished The Sound of a Wild Snail Eating by Elisabeth Tova Bailey. A memoir, Bailey juxtaposes her life altered by illness – an infection that completely destroys her neurological functions – with a new companionship with a woodland snail. There was something so special about the slowness of these two bodies – both pouring inward. Dark clouds unfurling like fiddlehead ferns: I imagine myself curling up over my muscular tongue and sliding on self-made soup. My pink labial folds slide on a ribbon of ooze over liver red leaves. Pale stalks of my eyes rise from hidden shoulders. Do you hear my quiet sucking sound? The slurp of my nail-lined mouth scraping at unimaginable things? I too want to pour inward for a slow wild life. Did you know that snails are hermaphrodites? When they make love they decide their sex. As if playing Cupid, they throw love-darts into one another! Even this little creature knows the complex relay of pleasure and pain. They seduce, taste, and feel one another for days – clasping wet silks.

                                                                         ...o00O00o...

                                Jenny Saville "Migrants"

Cut Sex

The cut is possibility. For some transsexual women, the cut is not so much an opening of the body, but a generative effort to pull the body back through itself in order to feel mending, to feel the growth of new margins. The cut is not just an action; the cut is part of the ongoing materialization by which a transsexual tentatively and mutably becomes. The cut cuts the meat (not primarily a visual operation for the embodied subject, but rather a proprioceptive one), and a space of psychical possibility is thereby created. From the first, a transsexual woman embodiment does not necessarily foreground a wish to ‘‘look like’’ or ‘‘look more like a woman’’ (i.e. passing) – though for some transwomen this may indeed be a wish (fulfilled or not). The point of view of the looker (those who might ‘‘read’’ her) is not the most important feature of transsubjectivity – the trans-woman wishes to be of her body, to ‘‘speak’’ from her body.

                                                                          ..o00O00o..

"Hate and Marriage, Can't Have One Without the Other?"


A lawyer for Littleton illustrated the capricious nature of gender and marriage: “Taking this situation to its logical conclusion, Mrs. Littleton, while in San Antonio, Texas, is a male and has a void marriage; as she travels to Houston, Texas, and enters federal property, she is female and a widow; upon traveling to Kentucky she is female and a widow; but, upon entering Ohio, she is once again male and prohibited from marriage; entering Connecticut, she is again female and may marry; if her travel takes her north to Vermont, she is male and may marry a female; if instead she travels south to New Jersey, she may marry a male.” This quote instances the absurdity of institutionalized gender categories and the requirements of marriage across the country.