HMKV im Dortmunder U
U-Bahn-Station Altes Landgut (U1)
The project of feminist nomadism for a European thinker implies a relationship to multiple languages.
Is there something more effective for conducting the behaviour of people than today’s consumption and communication techniques?
In contemporary capitalism, subjectivity is the product of a mass industry organized on a global level. For Félix Guattari this is actually the first and most important of capitalist productions, because it preconditions and is part of production in all other forms of merchandise. Subjectivity is a ‘key merchandise,’ which in its ‘nature’ is put together, developed and manufactured in the same way as a car, electricity, or a washing machine. Capitalism organizes the production and control of subjectivity through two different systems, which weave together the manufacture of the individuated subject (“social subjection”) and what seems to be the opposite, de-subjectification (“machinic enslavement”). Therefore capitalism exercises a twofold hold over subjectivity.
Social subjection involves techniques of government, which pass by way of, and mobilize, representation (political and linguistic), areas of knowledge, discursive visual practices, etc., and produce ‘subjects of rights,’ ‘political subjects,’ in short: ‘subjects’ of ‘I’s,’ of individuals. By...
It has become popular, these days, to introduce non-humans into the stories we tell about ourselves. Both ecological anthropologists and students of material culture have a lot to say about relations between humans and non-humans. But it turns out that they are referring to quite different non-humans.
As an anthropologist and an academic, I am incapable of doing anything with my hands except write and play my cello. Having carried out ethnographic fieldwork in Lapland, however, I used to be able to manage a herd of reindeer – though maybe not any more. Because of the nature of this fieldwork, I became steeped in the traditions of ecological anthropology – that is, in the study of the relationships between human beings and their environments, including everything that makes life possible. But I was also interested in the study of what is nowadays called material culture. At one time, ecological anthropology and the study of material culture were so closely joined as to be virtually indistinguishable. But not any more. Indeed it seems that in recent years, students of ecological anthropology and students of material culture have been talking increasingly past one another. This is very odd, given...