rainer maria rilke on processing grief (1904)

I want to talk to you again for a little while, dear Mr. Kappus, although there is almost nothing I can say that will help you, and I can hardly find one useful word. You have had many sadnesses, large ones, which passed. And you say that even this passing was difficult and upsetting for you. But please, ask yourself whether these large sadnesses haven’t rather gone right through you. Perhaps many things inside you have been transformed; perhaps somewhere, someplace deep inside your being, you have undergone important changes while you were sad.

The only sadnesses that are dangerous and unhealthy are the ones that we carry around in public in order to drown them out with the noise; like diseases that are treated superficially and foolishly, they just withdraw and after a short interval break out again all the more terribly; and gather inside us and are life, are life that is unlived, rejected, lost, life that we can die of. If only it were possible for us to see farther than our knowledge reaches, and even a little beyond the outworks of our presentiment, perhaps we would bear our sadnesses with greater trust than we have in our joys. For they are the moments when something new has entered us, something unknown; our feelings grow mute in shy embarrassment, everything in us withdraws, a silence arises, and the new experience, which no one knows, stands in the midst of it all and says nothing.

It seems to me that almost all our sadnesses are moments of tension, which we feel as paralysis because we no longer hear our astonished emotions living. Because we are alone with the unfamiliar presence that has entered us; because everything we trust and are used to is for a moment taken away from us; because we stand in the midst of a transition where we cannot remain standing.

That is why the sadness passes: the new presence inside us, the presence that has been added, has entered our heart, has gone into its innermost chamber and is no longer even there, is already in our bloodstream. And we don’t know what it was. We could easily be made to believe that nothing happened, and yet we have changed, as a house that a guest has entered changes.

We can’t say who has come, perhaps we will never know, but many signs indicate that the future enters us in this way in order to be transformed in us, long before it happens. And that is why it is so important to be solitary and attentive when one is sad: because the seemingly uneventful and motionless moment when our future steps into us is so much closer to life than that other loud and accidental point of time when it happens to us as if from outside. The quieter we are, the more patient and open we are in our sadnesses, the more deeply and serenely the new presence can enter us, and the more we can make it our own, the more it becomes our fate; and later on, when it “happens” (that is, steps forth out of us to other people), we will feel related and close to it in our innermost being. And that is necessary.

It is necessary – and toward this point our development will move, little by little – that nothing alien happen to us, but only what has long been our own. People have already had to rethink so many concepts of motion; and they will also gradually come to realize that what we call fate does not come into us from the outside, but emerges from us. It is only because so many people have not absorbed and transformed their fates while they were living in them that they have not realized what was emerging from them; it was so alien to them that, in their confusion and fear, they thought it must have entered them at the very moment they became aware of it, for they swore they had never before found anything like that inside them. just as people for a long time had a wrong idea about the sun’s motion, they are even now wrong about the motion of what is to come. The future stands still, dear Mr. Kappus, but we move in infinite space.

How could it not be difficult for us?

And to speak of solitude again, it becomes clearer and clearer that fundamentally this is nothing that one can choose or refrain from. We are solitary. We can delude ourselves about this and act as if it were not true. That is all. But how much better it is to recognize that we are alone; yes, even to begin from this realization. It will, of course, make us dizzy; for all points that our eyes used to rest on are taken away from us, there is no longer anything near us, and everything far away is infinitely far. A man taken out of his room and, almost without preparation or transition, placed on the heights of a great mountain range, would feel something like that: an unequalled insecurity, an abandonment to the nameless, would almost annihilate him. He would feel he was falling or think he was being catapulted out into space or exploded into a thousand pieces: what a colossal lie his brain would have to invent in order to catch up with and explain the situation of his senses. That is how all distances, all measures, change for the person who becomes solitary; many of these changes occur suddenly and then, as with the man on the mountaintop, unusual fantasies and strange feelings arise, which seem to grow out beyond all that is bearable. But it is necessary for us to experience that too.

We must accept our reality as vastly as we possibly can; everything, even the unprecedented, must be possible within it. This is in the end the only kind of courage that is required of us: the courage to face the strangest, most unusual, most inexplicable experiences that can meet us. The fact that people have in this sense been cowardly has done infinite harm to life; the experiences that are called apparitions, the whole so-called “spirit world,” death, all these Things that are so closely related to us, have through our daily defensiveness been so entirely pushed out of life that the senses with which we might have been able to grasp them have atrophied. To say nothing of God.

But the fear of the inexplicable has not only impoverished the reality of the individual; it has also narrowed the relationship between one human being and another, which has as it were been lifted out of the riverbed of infinite possibilities and set down in a fallow place on the bank, where nothing happens. For it is not only indolence that causes human relationships to be repeated from case to case with such unspeakable monotony and boredom; it is timidity before any new, inconceivable experience, which we don’t think we can deal with. But only someone who is ready for everything, who doesn’t exclude any experience, even the most incomprehensible, will live the relationship with another person as something alive and will himself sound the depths of his own being.

For if we imagine this being of the individual as a larger or smaller room, it is obvious that most people come to know only one corner of their room, one spot near the window, one narrow strip on which they keep walking back and forth. In this way they have a certain security. And yet how much more human is the dangerous insecurity that drives those prisoners in Poe’s stories to feel out the shapes of their horrible dungeons and not be strangers to the unspeakable terror of their cells. We, however, are not prisoners. No traps or snares have been set around us, and there is nothing that should frighten or upset us. We have been put into life as into the element we most accord with, and we have, moreover, through thousands of years of adaptation, come to resemble this life so greatly that when we hold still, through a fortunate mimicry we can hardly be differentiated from everything around us.

We have no reason to harbor any mistrust against our world, for it is not against us. If it has terrors, they are our terrors; if it has abysses, these abysses belong to us; if there are dangers, we must try to love them. And if only we arrange our life in accordance with the principle which tells us that we must always trust in the difficult, then what now appears to us as the most alien will become our most intimate and trusted experience. How could we forget those ancient myths that stand at the beginning of all races, the myths about dragons that at the last moment are transformed into princesses? Perhaps all the dragons in our lives are princesses who are only waiting to see us act, just once, with beauty and courage. Perhaps everything that frightens us is, in its deepest essence, something helpless that wants our love.

So you mustn’t be frightened, dear Mr. Kappus, if a sadness rises in front of you, larger than any you have ever seen; if an anxiety, like light and cloud-shadows, moves over your hands and over everything you do. You must realize that something is happening to you, that life has not forgotten you, that it holds you in its hand and will not let you fall. Why do you want to shut out of your life any uneasiness, any misery, any depression, since after all you don’t know what work these conditions are doing inside you? Why do you want to persecute yourself with the question of where all this is coming from and where it is going? Since you know, after all, that you are in the midst of transitions and you wished for nothing so much as to change.

If there is anything unhealthy in your reactions, just bear in mind that sickness is the means by which an organism frees itself from what is alien; so one must simply help it to be sick, to have its whole sickness and to break out with it, since that is the way it gets better. In you, dear Mr. Kappus, so much is happening now; you must be patient like someone who is sick, and confident like some one who is recovering; for perhaps you are both. And more: you are also the doctor, who has to watch over himself. But in every sickness there are many days when the doctor can do nothing but wait. And that is what you, insofar as you are your own doctor, must now do, more than anything else.

Don’t observe yourself too closely. Don’t be too quick to draw conclusions from what happens to you; simply let it happen. Otherwise it will be too easy for you to look with blame (that is: morally) at your past, which naturally has a share in everything that now meets you. But whatever errors, wishes, and yearnings of your boyhood are operating in you now are not what you remember and condemn. The extraordinary circumstances of a solitary and helpless childhood are so difficult, so complicated, surrendered to so many influences and at the same time so cut off from all real connection with life that, where a vice enters it, one may not simply call it a vice. One must be so careful with names anyway; it is so often the name of an offense that a life shatters upon, not the nameless and personal action itself, which was perhaps a quite definite necessity of that life and could have been absorbed by it without any trouble. And the expenditure of energy seems to you so great only because you overvalue victory; it is not the “great thing” that you think you have achieved, although you are right about your feeling; the great thing is that there was already something there which you could replace that deception with, something true and real. Without this even your victory would have been just a moral reaction of no great significance; but in fact it has become a part of your life. Your life, dear Mr. Kappus, which I think of with so many good wishes. Do you remember how that life yearned out of childhood toward the “great thing”? I see that it is now yearning forth beyond the great thing toward the greater one. That is why it does not cease to be difficult, but that is also why it will not cease to grow.

And if there is one more thing that I must say to you, it is this: Don’t think that the person who is trying to comfort you now lives untroubled among the simple and quiet words that sometimes give you pleasure. His life has much trouble and sadness, and remains far behind yours. If it were otherwise, he would never have been able to find those words.

Yours,

Rainer Maria Rilke

— From Letters to a Young Poet, No 8 (translated by Stephen Mitchell).

lliezel ellick – risk (2017)

([Inaudible] text for our performance at Edge of Wrong tomorrow night.)

a bus stop. it is raining, minimal visibility so the sounds are amplified, almost threatening. not really seeing where the sound is coming from…or seeing what is making it…grinding metal, gaping mouth. colliding, hurtling, braking to avoid. I wait…my head is busier than my body in that moment. and moments similar to these always draw out thoughts of suffering, mortality, irrational fear, my loved ones dying painfully. the idea of being alone seems squared, cubed, today. waiting offers no solace, no purpose… especially when you are drenched, your shoes are squelchy. a dim floating orange comes floating through the hazy emptiness, the led display on the front of this bus is illegible but the glow is not long enough to suggest that it is going to my destination. it stops…grinding metal, the scent of brake fluid, badly maintained machinery. a door creaks open, outdated hydraulic movements. for the first time this morning, I catch a glimpse of something that reminds me of interaction. someone on the bus uses their hand to open a gap on the window. for a moment, just as the bus pulls away, their hand stops circling against the glass. I feel exposed, seen and wonder whether raising my hand in a wave would be the appropriate reaction. the bus disappears into the now empty haziness.

xenofeminism: a politics for alienation – laboria cuboniks (2015)

Laboria Cuboniks (b. 2014) is a xenofeminist collective, spread across five countries and three continents. She seeks to dismantle gender, destroy ‘the family,’ and do away with nature as a guarantor for inegalitarian political positions. Her name is an anagram of ‘Nicolas Bourbaki’, a pseudonym under which a group of largely French mathematicians worked towards an affirmation of abstraction, generality and rigour in mathematics in the early twentieth century. Read an interview HERE.
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ZERO

0x00 Ours is a world in vertigo. It is a world that swarms with technological mediation, interlacing our daily lives with abstraction, virtuality, and complexity. XF constructs a feminism adapted to these realities: a feminism of unprecedented cunning, scale, and vision; a future in which the realization of gender justice and feminist emancipation contribute to a universalist politics assembled from the needs of every human, cutting across race, ability, economic standing, and geographical position. No more futureless repetition on the treadmill of capital, no more submission to the drudgery of labour, productive and reproductive alike, no more reification of the given masked as critique. Our future requires depetrification. XF is not a bid for revolution, but a wager on the long game of history, demanding imagination, dexterity and persistence.

0x01 XF seizes alienation as an impetus to generate new worlds. We are all alienated — but have we ever been otherwise? It is through, and not despite, our alienated condition that we can free ourselves from the muck of
immediacy. Freedom is not a given — and it’s certainly not given by anything ‘natural’. The construction of freedom involves not less but more alienation; alienation is the labour of freedom’s construction. Nothing should be accepted as fixed, permanent, or ‘given’ — neither material conditions nor social forms. XF mutates, navigates and probes every horizon.
Anyone who’s been deemed ‘unnatural’ in the face of reigning biological norms, anyone who’s experienced injustices wrought in the name of natural order, will realize that the glorification of ‘nature’ has nothing to offer us — the queer and trans among us, the differently-abled, as well as those who have suffered discrimination due to pregnancy or duties connected to child-rearing. XF is vehemently anti-naturalist. Essentialist naturalism reeks of theology — the sooner it is exorcised, the better.

0x02 Why is there so little explicit, organized effort to repurpose technologies for progressive gender political ends? XF seeks to strategically deploy existing technologies to re-engineer the world. Serious risks are built into these tools; they are prone to imbalance, abuse, and exploitation of the weak. Rather than pretending to risk nothing, XF advocates the necessary assembly of techno-political interfaces responsive to these risks. Technology isn’t inherently progressive. Its uses are fused with culture in a positive feedback loop that makes linear sequencing, prediction, and absolute caution impossible. Technoscientific innovation must be linked to a collective theoretical and political thinking in which women, queers, and the gender non-conforming play an unparalleled role.

0x03 The real emancipatory potential of technology remains unrealized. Fed by the market, its rapid growth is offset by bloat, and elegant innovation is surrendered to the buyer, whose stagnant world it decorates. Beyond the noisy clutter of commodified cruft, the ultimate task lies in engineering technologies to combat unequal access to reproductive and pharmacological tools, environmental cataclysm, economic instability, as well as dangerous forms of unpaid/underpaid labour. Gender inequality still characterizes the fields in which our technologies are conceived, built, and legislated for,
while female workers in electronics (to name just one industry) perform some of the worst paid, monotonous and debilitating labour. Such injustice demands structural, machinic and ideological correction.

0x04 Xenofeminism is a rationalism. To claim that reason or rationality is ‘by nature’ a patriarchal enterprise is to concede defeat. It is true that the canonical ‘history of thought’ is dominated by men, and it is male hands we see throttling existing institutions of science and technology. But this is precisely why feminism must be a rationalism — because of this miserable
imbalance, and not despite it. There is no ‘feminine’ rationality, nor is there a ‘masculine’ one. Science is not an expression but a suspension of gender. If today it is dominated by masculine egos, then it is at odds with itself — and this contradiction can be leveraged. Reason, like information, wants to be free, and patriarchy cannot give it freedom. Rationalism must
itself be a feminism. XF marks the point where these claims intersect in a two-way dependency. It names reason as an engine of feminist emancipation, and declares the right of everyone to speak as no one in particular.

INTERRUPT

0x05 The excess of modesty in feminist agendas of recent decades is not proportionate to the monstrous complexity of our reality, a reality crosshatched with fibre-optic cables, radio and microwaves, oil and gas pipelines, aerial and shipping routes, and the unrelenting, simultaneous execution of millions of communication protocols with every passing millisecond. Systematic thinking and structural analysis have largely fallen by the wayside in favour of admirable, but insufficient struggles, bound to fixed localities and fragmented insurrections. Whilst capitalism is understood as a complex and ever-expanding totality, many would-be emancipatory anti-capitalist projects remain profoundly fearful of transitioning to the universal, resisting big-picture speculative politics by condemning them as necessarily oppressive vectors. Such a false guarantee treats universals as absolute, generating a debilitating disjuncture between the thing we seek to depose and the strategies we advance to depose it.

0x06 Global complexity opens us to urgent cognitive and ethical demands. These are Promethean responsibilities that cannot pass unaddressed. Much of twenty-first century feminism — from the remnants of postmodern identity politics to large swathes of contemporary ecofeminism — struggles to adequately address these challenges in a manner capable of producing substantial and enduring change. Xenofeminism endeavours to face up to these obligations as collective agents capable of transitioning between multiple levels of political, material and conceptual organization.

0x07 We are adamantly synthetic, unsatisfied by analysis alone. XF urges constructive oscillation between description and prescription to mobilize the recursive potential of contemporary technologies upon gender, sexuality and disparities of power. Given that there are a range of gendered challenges specifically relating to life in a digital age — from sexual
harassment via social media, to doxxing, privacy, and the protection of online images — the situation requires a feminism at ease with computation. Today, it is imperative that we develop an ideological infrastructure that both supports and facilitates feminist interventions within connective, networked elements of the contemporary world. Xenofeminism is about more than digital self-defence and freedom from patriarchal networks. We want to cultivate the exercise of positive freedom — freedom-to rather than simply freedom-from — and urge feminists to equip themselves with the skills to
redeploy existing technologies and invent novel cognitive and material tools in the service of common ends.

0x08 The radical opportunities afforded by developing (and alienating) forms of technological mediation should no longer be put to use in the exclusive interests of capital, which, by design, only benefits the few. There are incessantly proliferating tools to be annexed, and although no one can claim their comprehensive accessibility, digital tools have never been more widely available or more sensitive to appropriation than they are today. This is not an elision of the fact that a large amount of the world’s poor is adversely affected by the expanding technological industry (from factory workers labouring under abominable conditions to the Ghanaian villages that have become a repository for the e-waste of the global powers) but an explicit acknowledgement of these conditions as a target for elimination. Just as the invention of the stock market was also the invention of the crash, Xenofeminism knows that technological innovation must equally
anticipate its systemic condition responsively.

TRAP

0x09 XF rejects illusion and melancholy as political inhibitors. Illusion, as the blind presumption that the weak can prevail over the strong with no strategic coordination, leads to unfulfilled promises and unmarshalled drives. This is a politics that, in wanting so much, ends up building so little. Without the labour of large-scale, collective social organisation, declaring one’s desire for global change is nothing more than wishful thinking. On the other hand, melancholy — so endemic to the left — teaches us that emancipation is an extinct species to be wept over and that blips of negation are the best we can hope for. At its worst, such an attitude generates nothing but political lassitude, and at its best, installs an atmosphere of pervasive despair which too often degenerates into factionalism and petty moralizing. The malady of melancholia only compounds political inertia, and — under the guise of being realistic — relinquishes all hope of calibrating the world otherwise. It is against such maladies that XF innoculates.

0x0A We take politics that exclusively valorize the local in the guise of subverting currents of global abstraction, to be insufficient. To secede from or disavow capitalist machinery will not make it disappear. Likewise, suggestions to pull the lever on the emergency brake of embedded velocities, the call to slow down and scale back, is a possibility available only to the few — a violent particularity of exclusivity — ultimately entailing catastrophe for the many. Refusing to think beyond the microcommunity, to foster connections between fractured insurgencies, to consider how emancipatory tactics can be scaled up for universal implementation, is to remain satisfied with temporary and defensive gestures. XF is an affirmative
creature on the offensive, fiercely insisting on the possibility of large-scale social change for all of our alien kin.

0x0B A sense of the world’s volatility and artificiality seems to have faded from contemporary queer and feminist politics, in favour of a plural but static constellation of gender identities, in whose bleak light equations of the good and the natural are stubbornly restored. While having (perhaps) admirably expanded thresholds of ‘tolerance’, too often we are told to seek
solace in unfreedom, staking claims on being ‘born’ this way, as if offering an excuse with nature’s blessing. All the while, the heteronormative centre chugs on. XF challenges this centrifugal referent, knowing full well that sex and gender are exemplary of the fulcrum between norm and fact, between freedom and compulsion. To tilt the fulcrum in the direction of nature is a defensive concession at best, and a retreat from what makes trans and queer politics more than just a lobby: that it is an arduous assertion of freedom against an order that seemed immutable. Like every myth of the given, a
stable foundation is fabulated for a real world of chaos, violence, and doubt. The ‘given’ is sequestered into the private realm as a certainty, whilst retreating on fronts of public consequences. When the possibility of transition became real and known, the tomb under Nature’s shrine cracked, and new histories — bristling with futures — escaped the old order of ‘sex’.
The disciplinary grid of gender is in no small part an attempt to mend that shattered foundation, and tame the lives that escaped it. The time has now come to tear down this shrine entirely, and not bow down before it in a piteous apology for what little autonomy has been won.

0x0C If ‘cyberspace’ once offered the promise of escaping the strictures of essentialist identity categories, the climate of contemporary social media has swung forcefully in the other direction, and has become a theatre where these prostrations to identity are performed. With these curatorial practices come puritanical rituals of moral maintenance, and these stages are too often overrun with the disavowed pleasures of accusation, shaming, and denunciation. Valuable platforms for connection, organization, and skill-sharing become clogged with obstacles to productive debate positioned as if they are debate. These puritanical politics of shame — which fetishize oppression as if it were a blessing, and cloud the waters in moralistic frenzies — leave us cold. We want neither clean hands nor beautiful souls, neither virtue nor terror. We want superior forms of corruption.

0x0D What this shows is that the task of engineering platforms for social emancipation and organization cannot ignore the cultural and semiotic mutations these platforms afford. What requires reengineering are the memetic parasites arousing and coordinating behaviours in ways occluded by their hosts’ self-image; failing this, memes like ‘anonymity’, ‘ethics’,
‘social justice’ and ‘privilege-checking’ host social dynamisms at odds with the often-commendable intentions with which they’re taken up. The task of collective self-mastery requires a hyperstitional manipulation of desire’s puppet-strings, and deployment of semiotic operators over a terrain of highly networked cultural systems. The will will always be corrupted by the memes in which it traffics, but nothing prevents us from instrumentalizing this fact, and calibrating it in view of the ends it desires.

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édouard glissant on identity (1995)

glissant

 

“We will change nothing in the situation of the peoples of the world, if we do not change the belief that identity must be rooted, fixed, exclusive, and unaccommodating.”

– Édouard Glissant, in Introduction à une poétique du divers (Paris: Gallimard, 1996, p. 66)

fyodor dostoevsky on lying

fyodor-dostoevsky_6

“A man who lies to himself, and believes his own lies, becomes unable to recognise truth, either in himself or in anyone else, and he ends up losing respect for himself and for others. When he has no respect for anyone, he can no longer love, and in him, he yields to his impulses, indulges in the lowest form of pleasure, and behaves in the end like an animal in satisfying his vices. And it all comes from lying–to others and to yourself.”

— Fyodor Dostoevsky (1821-1881), from The Brothers Karamazov